•  Q>^  cc^SjL 


Field  Columbian  Museum 

Publication   ioo 

Anthropological  Series  Vol.  VI,  No.  3 


HOPI    PROPER    NAMES 


BY 


H.   R.  Voth 


THE  STANLEY  McCORMICK   HOPI  EXPEDITION 


George  A.  Dorsey 

Curator,  Department  of  Anthropology 

FEai7J938 


Chicago,  U.  S.  A. 

March,  1905 


Field  Columbian  Museum 

Publication   100 

Anthropological  Series  Vol  VI,  No.  3 


HOPI   PROPER  NAMES 


H.  R.  Voth 


THE  STANLEY  McCORMICK  HOPI  EXPEDITION 

George  A.  Dorsey 
Curator,  Department  of  Anthropology 


Chicago,  U.  S.  A. 

March,  1905 

tmummoFm 
FEB  17 1938 


V.65 


i 


3 


HOPI   PROPER  NAMES 


BY 
H.    R.    Voth 


the  vmm  OF  the 
FEB  17 1938 

fiF  ILLINOIS 


CONTENTS. 


Alphabet 
Introduction 
Prefixes  and  Suffixes 
Hoya 


Tiwa         ------- 

Niwa  ------ 

Ka  ------  - 

Noma  -  -  - 

Va  ------  - 

Ci       ------  - 

Si  -  -  -  -  -    •         -  ■  - 

Ima;  ma  ------ 

N6ma,  or  Ndm    ------ 

Naci  .--.-- 

I.     Name  Giver  belonging  to  the  Aoat  (Bow)  Clan 
II.     Name  Giver  belonging  to  the  Atoko  (Crane)  Clan 

III.  Name  Giver  belonging  to  the  Batanga  (Squash)  Clan         .     - 

IV.  Name  Giver  belonging  to  the  Bakab  (Reed)  Clan 

V.     Name  Giver  belonging  to  the  Choro  (Blue-bird)  Clan 
VI.     Name  Giver  belonging  to  the  Hohu  (Juniper)  Clan 
VII.     Name  Giver  belonging  to  the  Honani  (Badger)  Clan    - 
VIII.     Name  Giver  belonging  to  the  Honawuu  (Bear)  Clan 
IX.     Name  Giver  belonging  to  the  Ishawuu  (Coyote)  Clan 
X.     Name  Giver  belonging  to  the  Karo  (Parrot  or  Macaw)  Clan 
XI.     Name  Giver  belonging  to  the  Katcina  Clan    - 
XII.     Name  Giver  belonging  to  the  Kele  (Sparrow  Hawk)  Clan 

XIII.  Name  Giver  belonging  to  the  Kohfcang  (Spider)  Clan 

XIV.  Name  Giver  belonging  to  the  Kokob  (Burrowing  Owl)  Clan 
XV.     Name  Giver  belonging  to  the  Kutkutsi  (Lizard)  Clan 

XVI.     Name  Giver  belonging  to  the  Kwahu  (Eagle)  Clan 
XVII.     Name  Giver  belonging  to  the  Kwani  (Agave)  Clan    - 
XVIII.     Name  Giver  belonging  to  the  Masauwuu  (Skeleton)  Clan 
XIX.      Name  Giver  belonging  to  the  Omawuu  (Cloud)  Clan 
XX.     Name  Giver  belonging  to  the  Pihlcash  (Young  Corn-Ear)  Clan 
XXI.      Name  Giver  belonging  to  the  Piva  (Tobacco)  Clan     - 
XXII.     Name  Giver  belonging  to  the  Posiwuu  (Magpie)  Clan 

XXIII.  Name  Giver  belonging  to  the  Pdvoli  (Butterfly)  Clan 

XXIV.  Name  Giver  belonging  to  the  Shiwahpi  (Sage,  chrysothamnus 

Howardii  [Torry]  Gray)  Clan     -  -  -  - 

XXV.      Name  Giver  belonging  to  the  Sikahtayo  (Fox)  Clan  - 
XXVI.     Name  Giver  belonging  to  the  Tave  (a  Herb,  sorcobatus  vernic- 
ulatus  Torry)  Clan  ----- 

65 


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92 

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102 

105 
Jo5 

108 


66  Contents 

XXVII.  Name  Giver  belonging  to  the  Tawa  (Sun)  Clan 

XXVIII.  Name  Giver  belonging  to  the  Tavo  (Cottontail  Rabbit)  Clan 

XXIX.  Name  Giver  belonging  to  the  Tflwa  (Sand)  Clan 

XXX.  Name  Giver  belonging  to  the  Tcua  (Rattlesnake)  Clan     - 

XXXI.  Irregular  ------ 

ALPHABET 

a,  i,  o,  u,  have  the  continental  sounds. 
a,  as  in  care. 

c,  has  a  sound  between  s  and  sh. 
e,  as  in  let. 

R,  very  soft  k,  about  like  ky. 
6,  like  in  German  Ol.  , 

q,  very  deep  gutteral  k. 
»■■''■'  6,  as  in  curl. 

ii,  as  in  German  fiir. 
ng,  as  in  long. 
\      fi,  as  in  canyon. 


PAGE 

109 

109 
no 

112 
113 


INTRODUCTION. 

In  order  to  properly  understand  the  translation  and  significance 
of  H6pi  names,  it  will  be  necessary  to  make  and  bear  in  mind  some 
general  explanations.  When  the  child  is  twenty  days  old  it  receives 
its  first  names  from  the  grandmother,  or,  in  case  she  be  not  living, 
from  some  aunt  or  other  close  relative  on  its  mother's  side,  and 
from  other  women.*  All  of  these  must  belong  to  the  clan  of  the 
mother  and  child.  Of  the  different  names  that  the  child  receives 
on  this  occasion,  only  one  is  usually  retained,  or  "sticks,"  as  the 
Hopi  express  it.  This  name  is  called  the  "child-name,"  and  is 
retained  until  the  child  is  initiated  into  some  order  or  society,  when 
it  receives  a  new  name  from  the  godfather  or  godmother  who  initiates 
it,  or  rather  presents  it  for  initiation.  On  some  occasions  a  new 
name  is  also  given  at  these  initiations  by  the  leaders  of  the  ceremony 
of  which  the  initiation  forms  a  part.  Such  initiations,  however,  are 
by  no  means  confined  to  the  age  of  childhood,  but  may  take  place  at 
any  time.  I  have  seen  men  and  women  of  mature,  even  of  old  age, 
initiated.  These,  however,  were  invariably,  I  believe,  already  mem- 
bers of  other  societies.  At  every  initiation  they  receive  a  new  name. 
The  one  of  these  various  initiation  names  that  usually  "sticks"  is 
the  one  received  at  the  so-called  Wuwuchim  initiation.  Every  male 
H6pi  is  supposed  to  belong  to  one  of  four  societies,  the  Wuwuchim, f 
Kwan  (Agave),  Al  (Horn),  Tdo  (Singer)  Society.  Into  one  of  these 
the  H6pi  youth  is  initiated  at  the  age  of  from  fifteen  to  eighteen 
years,  and  the  name  he  receives  on  that  occasion  he  keeps,  as  a  rule, 
through  life.  By  this  initiation  he  is  supposed  to  have  passed  from 
childhood  to  manhood.  He  has  laid  aside  the  "child-name"  and 
assumed  the  name  of  manhood. 

The  H6pi  girl  and  maiden  keeps  her  "child-name"  until  she  par- 

*  See  "The  Oraibi  Natal  Customs  and  Ceremonies,"  by  H.  R.  Voth, 
Vol.  VI..  No.  2,  Anth.  Ser.  F.  C.  M.  Publications. 

t  The  exact  meaning  of  this  name  has  not  thus  far  been  ascertained,  as 
the  ending  "chim"  seems  to  be  archaic.  It  seems  to  designate  the  age  of 
manhood  in  contradistinction  to  youth  and  childhood.  When  the  youth 
joins  the  WdwQchim  society  he  has  become  of  age,  as  it  were.  The  word  may 
be  an  obsolete  form  of  wowOyom,  the  aged,  old  men,  forefathers,  ancients. 

67 


68  Introduction. 

ticipates  in  a  ceremony  for  the  first  time,  when  she  assumes  the  name 
given  her  at  the  initiation  into  the  society  that  celebrates  that  cere- 
mony. 

All  H6pi  proper  names  have  some  reference  to  the  clan  totem 
of  the  Name  Giver,  never,  unless  coincidentally,  to  the  clan  totem 
of  the  Bearer  of  the  name.  This  reference  to  the  clan  totem,  how- 
ever, is  not  always  clear  and  apparent,  and  hence  sometimes  the 
meaning  of  the  name  is  not  easy  to  determine.  It  must  be  borne 
in  mind  that  the  "child-name"  and  the  later  name,  at  least  in  the 
women's  societies,  is  always  given  by  women,  frequently  by  very 
old  women,  of  whom  it  could  hardly  be  expected  that  they  would 
put  together  the  different  elements  of  a  name  according  to  "gram- 
matical rules"  and  "scientific  principles."  The  same  is  true  of  any 
Name  Giver.  The  Hopi  are  very  simple-minded  people.  In  making 
up  a  name,  or  in  composing  a  song,  they  have  in  mind  certain  ideas, 
which  they  express  in  the  simplest  manner,  without  much  regard  for 
any  laws  that  might  govern  the  proper  connection  of  such  ideas  or 
their  relation  to  one  another.  In  my  endeavors  to  get  at  the  mean- 
ing of  a  song  or  a  proper  name  I  have  often  been  told,  even  by  the 
most  intelligent  interpreters  of  Hopi  "oral  literature,"  that  they  are 
unable  to  give  an  exact  interpretation,  because  they  do  not  know 
just  what  the  author  had  in  mind.  A  few  names  may  illustrate 
this  point:  Chorzhhepnoma,  from  Choro  (blue-bird),  heplawu  (hunt), 
and  noma  (wrapped  or  covered  up),  may  mean:  Hunt  or  seek  a 
Blue-bird  and  cover  it  up;  or,  Hunted  Blue-bird  covered  up;  or, 
even,  if  "n6ma"  is  merely  a  feminine  ending,  Hunt  Blue-bird. 
Whether  I,  you,  he,  or  she  is  meant  cannot  be  determined  either,  as 
the  verbs  in  the  Hopi  language  are  the  same  in  the  first,  second,  and 
third  person  and  in  the  masculine,  feminine,  and  neuter  gender. 

Another  difficulty  in  interpreting  Hopi  names  lies  in  the  fact 
that  the  same  name  may  mean  different  things.  For  instance,  if 
asked  for  the  meaning  of  the  name  Cakwyamtiwa,  one  acquainted 
with  the  H6pi  language  could  say  without  making  further  inquiry : 
"Blue  or  Green"  (having  Come  Out;  but  "blue"  what  and  "come 
out"  where,  one  could  not  tell  until  he  knew  the  clan  relationship 
of  the  Name  Giver;  and  even  then,  as  has  already  been  intimated, 
it  might  in  some  cases  be  difficult  to  give  a  correct  interpretation, 
not  knowing  what  the  party  giving  the  name  had  in  mind.  But  not 
considering  this  last  named  difficulty,  were  the  Name  Giver  of  the 
above-mentioned  name  of  the  Tobacco  clan,  it  would  in  all  prob- 
ability refer  to  the  matured  blossom  of  the  tobacco  plant;  were  he 


Introduction.  69 

a  member  of  the  Lizard,  Snake,  or  Soil  clan,  who  also  control  a  cere- 
monial plant,  called  tukamsi  (Delphinum  scaposum),  it  would  refer 
to  the  blossoms  of  that  plant,  or  it  might  even  refer  to  the  emerging 
from  the  soil  of  the  green  plants  in  general.  Qotcvantiwa  (Figured 
White),  if  given  by  a  member  of  some  animal  clan,  might  refer  to 
white  figures  or  marks  on  some  animal;  if  given  by  a  member  of 
some  bird  clan  or  vegetable  clan,  the  reference  would  very  likely  be 
to  white  markings  on  that  bird  or  herb,  as  the  case  might  be.  Loma- 
hongioma  (Stand  Up,  or  Rise  Well  or  Gracefully),  if  given  by  a  mem- 
ber of  the  Reed  clan,  would  refer  to  the  straight,  erect-growing  reed 
plant;  if  given  by  a  member  of  the  Butterfly  clan,  to  the  raised  wings 
of  the  butterfly  that  is  standing,  etc.  So,  while  the  meaning  of  the 
names  described  in  the  following  pages  is  as  given — because  the 
clan  relationship  of  the  Name  Givers  was  ascertained— the  same 
names  might  refer  to  entirely  different  things  if  given  by  persons 
belonging  to  other  clans  than  mentioned  in  this  paper.  It  might 
be  of  interest  to  mention  in  this  connection  that  comparatively  few 
duplicate  names  exist  in  the  same  village. 


PREFIXES   AND   SUFFIXES. 

As  so  many  names  have  the  same  endings,  it  has  been  thought 
best  to  explain  the  principal  ones  first  in  a  special  list,  and  thus  save 
much  repetition.  These  endings  will  be  referred  to  in  connection 
with  the  names  by  the  numbers  under  which  they  are  given. 

i.  "H6ya,"  diminutive  ending  (the  same  as  the  German  "chen" 
or  "lein"),  as  in  A^mihoya,  Little  Buried  One. 

2.  "Tiwa."  This  peculiar  verbal  ending,  which  is  attached  to 
so  many  proper  names,  I  have  not  yet  been  able  to  classify  to  my 
full  satisfaction  in  the  long  list  of  H6pi  verb-forms.  It  seems  to  be 
a  form  in  the  passive  and  medium  voice,  and,  as  far  as  I  have  ob- 
served, is  used  mostly  in  the  plural  number  only.  It  denotes  a  com- 
pleted state  or  condition,  as:  "Yep  bastiwa,"  from  baslawu,  hoe, 
or  make  field,  the  meaning  expressed  being,  here  (yep)  hoeing,  or 
field  making  has  been  done.  "Bantiwa,"  from  "bana,"  write,  draw, 
figure,  means  has  been  written  or  figured,  or  writing,  figuring,  draw- 
ing, has  been  done.  But,  although  the  word  has  a  plural  form 
("tiwya"),  the  singular  form  is  almost  invariably  used,  whether  one 
or  many  objects  are  referred  to. 

3.  "Niwa."  My  informants  on  this  ending  differ.  According  to 
some,  it  has  the  same  significance  as  the  former  ending,  tiwa,  the  t 
and  n  being  used  in  different  words  for  euphony's  sake.  According 
to  others  it  would  be  an  ending  in  the  active  voice,  so  that,  for  in- 
stance, the  word  "hongniwa"  would  not  mean  being  raised,  or 
erected,  but  raised  or  erected,  in  which  case  it  would  be  a  rare  form 
in  the  perfect  tense,  used  almost  exclusively  in  proper  names  only. 
When  asking  the  H6pi  which  of  the  two  a  certain  name,  which  I 
submitted,  did  mean,  I  was  usually  told  that  it  might  mean  both, 
and  as  they  had  no  means  of  knowing  just  what  the  Name  Giver  had 
in  mind,  they  could  not  tell.  But  for  various  reasons  I  infer  that  it  is 
identical  with  "tiwa,"  and  will  be  so  treated  in  this  paper. 

4.  " Ka."  A  peculiar  participle  ending  denoting  "the  one  that." 
Used  as  an  ending  in  many  female  names. 

5.  "Noma."  Perfect  of  "Nonoma,"  cover  up,  wrap  up,  fold 
over,  envelope,  etc. 

71 


72        Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

6.  "Va."  A  suffix  denoting  an  action  just  completed,  as 
"yeshva,"  just  seated,  or  alighted;  "hdngva,"  just  raised  or  stood 
up,  etc. 

7.  "Ci."     Abbreviation  of  cihu,  blossom. 

8.  "Si."  Suffix  without  any  special  meaning;  often  added  to 
female  proper  names. 

9.  "Ima,"  or  "ma."  A  verbal  suffix,  denoting  motion  (usually 
straight  ahead),  progress,  development,  as  from  place  to  place,  time 
to  time,  etc.  In  such  names  as  Cakwaima,  SiKavaima,  it  may  mean, 
Blue  (Green),  Figured  or  Decorated,  Goes  or  Walks;  or  it  may  refer 
to  something  that  is  gradually  becoming  green,  blue,  or  yellow. 
The  suffix  is  -added  to  the  root  of  the  verb,  the  usual  ending  of  the 
verb  being  dropped. 

10.  "Ntima,"  usually  spoken  "nom,"  a  suffix  often  added  to 
female  proper  names. 

11.  "Naci."  While  the  previous  ten  forms  are  always  used  at 
the  end  of  the  name,  this  peculiar  word  is  always,  used  at  the  begin- 
ning. Its  significance  is  very  varied.  Literally  translated,  it  is 
"Self  Blossom,"  or  "Self  Flower,"  the  adjective  form  being  naciita, 
self  blossomed,  self  flowered,  used  in  the  sense  of  decorated  with 
flowers  or  blossoms.  But,  while  that  is  the  original  meaning,  the 
objects  of  decoration  referred  to  by  this  word  are  by  no  means  con- 
fined to  blossoms  or  flowers,  but  may  include  almost  anything  used 
as  an  object  of  special  ornament  or  decoration  on  special  occasions. 
It  may  even  include  ceremonial  costumes,  as,  for  instance,  the  white 
kel-napna,  novice-costume  of  the  Wuwuchim  Fraternity;  corn -ears, 
feathers,  and  other  special  objects  worn  or  carried  by  priests  or  Kat- 
cinas  in  ceremonies,  etc.  The  skin  of  a  lizard  or  snake  is  called 
naci-chihpu,  equal  to  naci-chaff ,  hull  or  bark. 

The  letters  m  and  f ,  in  parenthesis,  after  the  name  indicate  whether 
the  name  is  that  of  a  male  or  of  a  female. 

While  the  translation  and  explanation  of  the  names  as  given  is 
as  nearly  correct  as  the  knowledge  of  the  H6pi  language  at  its  present 
stage  permits,  the  author  believes  and  hopes  that  further  linguistic 
studies,  especially  of  the  very  complicated  system  of  the  verb,  may 
shed  new  light  on  the  construction  and  meaning  of  certain  names. 
Further  information  on  this  subject  is  also  looked  for  from  further 
and  deeper  studies  of  the  Hopi  clan  question.  I  have  some  notes 
on  the  clan  relationship,  but  have  delayed  publishing  them  because, 
the  longer  I  study  that  subject,  the  more  I  see  how  extremely  com- 
plicated it  is. 


March,  1905.  Hopi  Proper  Names  —  Voth.  73 

The  notes  by  Mindeleff,  Hodge,  Fewkes,  and  others  on  this  ques- 
tion are  very  valuable  as  advance  information,  but  a  better  acquaint- 
ance with  the  language,  traditions,  and  myths  of  the  H6pi  than  we 
have  heretofore  possessed  will  be  necessary  before  we  can  speak 
with  any  degree  of  authority  as  to  the  origin,  history,  classification, 
and  meaning  of  the  clans  and  their  names.  We  shall  then  probably 
also  be  able  to  explain  certain  H6pi  proper  names  more  accurately. 
Until  then  it  is  hoped  this  first  attempt  at  explaining  a  number, 
probably  the  majority,  of  H6pi  names,  may  be  of  some  assistance 
and  give  clews  for  further  studies  in  this  direction. 

The  foregoing  notes  apply  not  only  to  names  given  to  people, 
but  also  to  names  given  to  kivas,  pipes,  etc.,  although  the  names  of 
kivas  do  not  always  seem  to  refer  to  some  clan.  In  many  cases, 
however,  they  do.  In  Oraibi,  for  instance,  there  is  one  kiva  that  is 
said  to  have  been  built  originally  by  the  Bow  clan,  and  is  called 
Hochichva,  referring  to  a  zigzag  line  on  the  inside  of  certain  bows. 
Later,  that  kiva  was  repaired  by  the  Hon^ni  clan,  who  named  it 
Honani  (Badger)  kiva.  Another  kiva  is  called  Agave  kiva,  because 
it  is  said  to  have  been  built  by  the  clan  of  that  name.  When  attend- 
ing the  Flute  ceremony  in  Oraibi  in  January,  1903,  I  accidentally 
witnessed  the  name  giving  of  a  pipe  by  the  chief  priest  of  the  Blue 
Flute  Society.  He  belongs  to  the  Spider  clan.  After  having 
solemnly  smoked  over  the  pipe,  he  uttered  a  little  prayer  over  it, 
saying:  "Shunwoti  um  machiwkang  itamui  mongwacnani!  (Quick 
or  Sharp  Hearer  you  being  named,  you  will  be  concerned  about  us.) 
He  explained  that,  when  it  commenced  to  rain,  certain  spiders, 
being  hidden  in  the  houses,  would  hear  it  at  once,  emerge  from  their 
hiding-places,  and  run  out  to  drink  of  the  fresh  rain-water.  And 
smoking,  it  should  be  remembered,  is  more  a  religious  rite  for  rain 
among  the  H6pi  than  anything  else.  Whether  the  names  of  the 
H6pi  villages  had  originally  any  reference  to  any  clan  relationship 
is  more  than  doubtful.  In  a  few  of  them  such  could  probably  be 
found,  but  they  also  might  refer  to  places  close  by.  For  instance, 
Shong6pavi  is  said  to  be  named  after  a  certain  reed  that  grows  near 
a  spring  close  by,  but  might  have  originated  from  some  one  of  the 
Reed  clan.  Sitchomovi  might  have  had  its  origin  either  in  the  Soil 
clan  or  in  some  vegetable  clan,  etc. 


74        Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

-     I.     Name  Giver  belonging  to  the  Aoat  (Bow)  Clan. 

Hdhu..    (m.)     Arrow. 

Hdtaima.      (m.)     Look  for  Arrow. 

From  hohu,  arrow;  tai,  the  root  of  look,  look  for,  see,  and  No. 
9.     Reference  is  made  to  some  one  looking  for  an  arrow. 

II.     Name  Giver  belonging  to  the  Atoko  (Crane)  Clan. 
A  toko,     (m.)     Crane. 

Cakwlehchioma.      (m.)     Blue  (being  formed)  in  line,  or  lined  up;  or, 
Blue  being  formed  across. 

From  c^kwawusa,  blue  or  green,  and  lalehta,  form  or  arrange 
in  a  line  (i.  e.,  not  one  after  another,  but  side  by  side),  laying 
across,  etc. 

Refers  to  several  cranes  flying  in  a  line  across  the  sky,  as  it 
were.  My  informant  suggested,  however,  that  it  might  refer 
to  blue  or  green  stripes  or  marks  running  across  a  Katcina 
mask,  as  the  Crane  and  Katcina  clans  belong  to  the  same  group, 
and  hence  the  Name  Giver  would  really  belong  to  one  as  well 
as  to  the  other.  The  Name  Giver  alone  could  tell  just  what 
was  referred  to. 
Macayaoma.  (m.)  Bring  (a)  Wing. 
,  From  maca,  wing,  and  yaoma,  bring. 

The  Name  Giver  had  in  mind  some  one,   having  probably 
found  a  wing  of  a  crane  and  carrying  it  in  his  hand.     Whether 
any  special  occasion  was  referred  to  or  the  name  had  any  special 
significance,  no  one  but  the  Name  Giver,  of  course,  could  tell. 
Lomaletstiwa.     (m.)     Well  Lined  Up. 

From  loma,  well,  good,  beautiful,  etc.,  lets,  root  of,  form  in 
line,  across,  etc. 

Refers  to  cranes  flying  in  the  sky  and  may  mean  that  they 
are  flying  nicely  in  a  line  or  across  a  space. 

III.     Name   Giver   belonging  to  the   Batanga    (Squash)    Clan. 
Civanka.     (f.)     The  One  That  Figures  (a)  Blossom. 

From  Cihu,  blossom,  "bana,"  figure,  write,  etc.,   and  No.  4. 
Lomahinma.      (m.)     Become  Something  Good. 

From  161oma,  good,  well,  etc.,  and  hinma,  an  idiomatic  ex- 
pression hard  to  translate.  It  refers  to  progression  of  some 
form.  The  best  translation  that  can  be  given  is,  probably, 
become,  convey,  or  move  something. 


March,  1905.  Hopi  Proper  Names  —  Voth.  75 

Refers  to  a  squash  that  is  thought  of  as  growing  to  be  some- 
thing, good  or  useful.  Of  course  the  Name  Giver  undoubtedly 
also  thought  of  the  child,  wishing  that  it  also  should  grow  to 
be  good  and  useful  as  its  clan  totem,  the  growing  squash,  which 
is  highly  valued  as  an  article  of  food. 
Ciyaonoma.     (f.)     Brings  Blossom. 

From  cihu,  blossom,  flower;  yaoma,  bring,  and  No.  10. 

Squash  blossoms  are  often  brought  to  the  village  to  be  used 
in  contests  and  wrangles  in  connection  with  ceremonies. 
Ciwiletstiwa.     (m.)     Runners  Crossed. 

From  ciwi,  twigs,  runners  (of  plants) ;  lets,  root  of  line,  in 
a  row,  and  also  of  cross  and  across. 

Refers  to  the  runners  of  squash  plants  running  across  one 
another. 

IV.     Name  Giver  belonging  to  the  Bakab  (Reed)  Clan. 
Cakwhongioma.     (m.)     Blue  or  Green  (being)  Raised  or  Erected. 

From  cakwawusa,  blue  or  green,   and  hong,   root  of  words 
signifying  raise,  stand  up,  erect,  etc. 

Refers  to  the  straight  green  reed  leaves  as  they  are  growing 
upwards. 
Cakwhongniwa.     (m.)     Blue  or  Green  Raised. 
The  same  as  previous  and  No.  3. 

The  meaning  is  the  same  as  the  previous,  only  the  ending, 
niva,  denotes  the  action  as  being  completed. 
H6ngci.     (f.)     Blossoms  Stand. 

From  hong,  see  previous,  and  No.  7. 

Refers  to  reed  stalks  standing  in  blossom.     If  the  ending  is 
si   (see  No.   8),  the  meaning  would  be,   "stand,"  referring  to 
standing  reed. 
H6cawa.     (m.)     Arrow  Size,  or  As  Long  as  an  Arrow. 

From  hdhu,  arrow,  and  the  suffix  cawa,  which  is  never  used 
alone,  but  added  to  nouns  or  pronouns  when  they  denote  com- 
parison in  size,  as  uhcawa,  your  size,  or  as  high  as  you;  icawa, 
my  size,  as  high  as  I;  yacawa,  thus  high;  kdwdycawa,  as  high 
as,  or  the  size  of  a  horse,  etc. 
Lomaliongioma,     (m.)     Stand  Up  Well  or  Beautifully. 

From  lolama  and  hong,  root  of  raise  or  stand  up  something. 
Refers  undoubtedly  to  the  stalks  of  growing  reeds  as  they 
become  stronger  and  stand  up  more  firmly. 


76       Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Kihongniwa.     (m.)     Houses  or  Booths  Erected. 

From  kihu,   house,   or  any  place  of  habitation;  hong,   root 
word  of  erect,  raise  up,  and  No.  3. 

It  is  not  quite  clear  what  is  referred  to,  but  one  informant 
suggested  that  the  sticks  of  reed  were  referred  to  that  form 
part  of  the  walls  of  certain  booths  or  bowers  which  are  erected 
during  the  Flute  and  Snake  ceremonies. 
Kihoya.     (m.)     Small  House  or  Booth. 

From  kfhu  (see  previous)  and  No.  1. 

Probably  refers  to  the  booths  mentioned  in  connection  with 
the  previous  name. 
Mupko.     (m.)     No  corresponding  English  name. 

The  meaning  of  the  first  part  of  the  word  is  not  known.      Ko 
is  an  abbreviation  of  k6ho,  stick,  wood,  etc. 

The  name  refers  to  a  piece  or  stick  of  reed  over  which  the 
cotton  twine  is  wound  that  is  to  be  used  for  weaving  the  cere- 
monial robe  called  6wa. 
Nacihongsi.     (f.)     Self  Blossoms  Stand. 

From  No.  11,  hong,  plural  root  of  stand,  be  raised,  erected, 
etc.,  and  No.  8. 

Refers  to  growing  reed,  the  meaning  probably  being  that  it 
stands  arrayed  or  adorned  in  its  own  beauty. 
Nacihongva.     (m.)     Self  Blossom  (Just)  Raised. 

Same  as  previous,  with  the  difference  of  si  and  va. 
H6tiwa.     (m.)     Arrows  (are  being)  Made. 

From  ho,  root  of  words  pertaining  to  arrows  or  arrow-making, 
and  No.  2. 

Reference  is  made  to  the  manufacturing  of  arrows  in  the 
kivas  during  the  Powamu  and  Niman  Katcina  ceremonies. 

Arrows  are  still  occasionally  made  of  reed. 

V.     Name  Giver  belonging  to  the  Ch6ro  (Blue-bird)    Clan. 
Ch6rzhngova.     (m.)     Follow  (the)  Blue-bird. 

From  ch6ro,  blue-bird,  and  ngova,  follow. 
Believed  to  refer  to   children  who  follow  the  blue-birds  in 
order  to  kill  them  on  account  of  the  feathers,  which  are  used 
in  many  ceremonies. 
Ch6rzhwaima.     (m.)     Blue-bird  Walk. 
From  dito,  and  waima,  walk. 

Meaning  obscure;  but  what  the  Name  Giver  had  in  mind 
-    was  in  all  probability  such  an  idea  as,  will  or  shall  walk  like  a 


March,  1905.  Hopi  Proper  Names  —  Voth.  77 

blue-bird;  as  if  we  say,  "pretty  as  a  flower,"  or  "straight  as  an 
arrow." 
Ch6rzhhepnoma.     (f.)     Blue-bird  Hunt,  Covered  Up. 
From  ditto,  h£plawn,  hunt,  and  No.  5. 

It  is  difficult  to  say  what  the  Name  Giver  had  in  view,  as 
the  verbal  element  in  the  name  is  abbreviated.     But  the  idea  to 
be  expressed  is  in  all  probability  this:     Hunts  the  blue-bird 
and  covers  it  up.     It  is  probable,  however,  that  No.  10  is  meant 
instead  of  No.   5,  in  which  case  noma  would  simply  indicate 
that  the  name  is  that  of  a  female. 
Chorzhoya.     (m.)     Little  Blue-bird. 
Choro.     (m.)     Blue-bird. 
Chorovaho.     (m.)     Blue-bird  Prayerstick. 

From  ch6ro,  blue-bird,  and  bdho,  a  prayerstick. 
Refers  either  to  prayer-offering  to  which  a  blue-bird  feather 
is  attached,  or  to  one  made  for  the  blue-birds  that  they  may 
increase.  These  birds  are  valued  and  captured  on  account  of 
their  feathers,  which  are  used  for  different  purposes,  and  in 
H6pi  ceremonies  prayer-offerings  to  these  birds  are  not  infre- 
quently made. 
Ch6rzwaytiwa.     (m.)     Departed  Blue-birds. 

From  ditto,  wayioma,  depart,  escape,  run  away,  and  No.  2. 
Reference  is  made  to  a  brood  of  young  blue-birds  that  have 
left  their  nest  and  flown  away. 
Chorzhongnoma.     (f.)     Blue-birds  Stand. 

From  ditto,  hong  (plural  of  "wtinu"),  stand  up,  and  No.  10. 
Ch6rzhongniva.      (m.)      Blue-birds  Erected  or  Raised  Up. 

From  ditto,  ditto,  and  No.  3. 
Cakwaytiwa.     (m.)     Blue  Flown  Away. 

From  cakwawusa,  blue,  green;  wayioma,  fly  away,  run  away, 
escape,  etc.,  and  No.  2. 

Refers  to  a  blue-bird  that  has  escaped  or  flown  away.     While 
the  form  of  the  verbal  element  in  the  name  is  singular,  this 
particular  form  is  generally  also  used  when  the  noun  is  plural, 
so  that  it  may  also  refer  to  more  than  one  blue-bird. 
Masi.     (m.)     Gray. 

Referring  to  a  peculiar  species  of  blue-bird. 
Nakwayeshtiwa.     Head-feather  Seated. 

From  nakwa,  wish,  prayer,  head-feather;  y£she,  sit,  be  seated, 
and  No.  2. 

The  name  undoubtedly  refers  to  the  head-feathers  made  of 


78        Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

blue-bird   feathers   and   worn   by   priests   or   dancers,    that    are 
thought  of  as  being  seated  on  the  ground  or  floor,  such  as,  for 
instance,  the  Snake  and  Antelope  priests. 
Nakwatiwa.      (m.)     Head-feathers  Made. 

From  nakwa,  in  this  case  the  root  of  words,  referring  to  the 
preparing  of  ceremonial  head-feathers,  and  No.  2. 

The    name    refers   undoubtedly    to    a   number   of    ceremonial 
head-feathers  prepared  and  ready  for  use. 
Nakwahoyioma.     (m.)     Head-feather  Flies  Away. 

From  nakwa,  here  meaning  head-feather,  and  h6yioame,  fly, 
drift  away. 

The  Name  Giver  had  probably  in  mind  some    head-feather 
which,  as  is  frequently  the  case,  had  been  deposited  in  some 
shrine  or  other  sacred  place,  and  is  lifted  up  and  carried  off  by 
the  wind. 
Nacikwaptiwa.     (m.)     Self  Blossom  Put  On. 

From  No.  n,  kwap,  root  word  of  such  verbs  as  put  on,  mount, 
place  onto,  etc.,  and  No.  2. 

The  Name  Giver  seems  to  have  had  in  mind  a  number  of 
persons    or   objects    that    had    been    decorated   with   blue-bird 
feathers. 
Cakwaytiwa.     (m.)     Blue  Escaped. 

From  cakw,  root  of  words  pertaining  to  blue,  green,  etc. 
(the  w  being  dropped  on  account  of  the  following  w) ;  waya, 
escape,  get  out  of  the  way,  etc.,  and  No.  2. 

Refers  to  blue-birds  which  are  thought  of  as  having  escaped. 

VI.     Name  Giver  belonging  to  the   Hohu  (Juniper)  Clan. 
H61etstiwa.     (m.)     Juniper  Across. 

From  hdhu,  juniper,  lalehta,  lay  or  place  across  or  in  a  row, 
and  No.  2. 

The  meaning  may  be  juniper  (trees)  lying  across  each  other, 
or  juniper-trees  in  a  row. 
Ndashashtiwa.     Provided  (Something). 

From  naashash,  root  word  of  get  ready,  prepare,  provide,  and 
No.  2. 

Very  likely  reference  is  made  to  piles  of  cedar  or  juniper 
wood,  which  is  extensively  used  by  the  Hopi  as  firewood,  and 
which  had  been  provided  for  that  purpose.  Undoubtedly  the 
Name  Giver  thought  of  the  little  boy  to  whom  she  gave  the 


March,  1905.  Hopi  Proper  Names  —  Voth.  79 

name   as  grown  up   and  providing  firewood,   which  is  one  of 
the  duties  of  the  Hopi  men. 
Lahpoo.     (m.)     (Dry)  Cedar  Bark. 

The  Cedar  or  Juniper  clan  controls  the  apparatus  with  which 
in  the  Wuwuchim  and  New  Year's  ceremony  the  new  fire  is  pro- 
duced, dry  cedar  bark  (lahpoo)  being  one  of  the    objects  used 
in  this  ceremony. 
Tuvakwapnoma.     (f.)     Nut  Loaded. 

From  tuva,  nut;  kwap,  root  of  words  signifying  mount,  load, 
or  put  on,  etc.,  and  No.  10. 

Reference  is  made  to  pinon-trees  loaded  with  nuts,  which  are 
much  relished  by  the  H6pi. 

The  Pinon  clan  is  closely  related  to  the  Juniper  clan. 
Tuvamoynoma.     (f.)     Nuts  Spread  Out. 

From  tuva;  moy,  spread  out,  lay  out  to  dry,  and  No.  10. 

Pinon  nuts  that  have  been  spread  out  to  dry  are  referred  to. 
Hopolo.     (m.)     Juniper  Nodule. 

From  h6hu,  juniper,  cedar,  and  p61o,  nodule,  hump,  etc. 

Refers  to  the  nodules  of  bark  grown  over  places  oft  the  trunk 
of  trees  where  branches  have  been  broken  off. 

VII.     Name  Giver  belonging  to  the  Honani  (Badger)  Clan. 
Honani.     (m.)     Badger. 
Lomanankwusha.     (m.)     Start  Well. 

From  loloma,  good,  beautiful,  well,  and  "nankwusha,"  start, 
proceed. 

What  is  referred  to,  whether  a  good,  propitious  start  of  a 
badger,  or  of  certain  Katcinas  that  are  controlled  by  the  Badger 
clan,  the  Name  Giver  alone  could  tell. 
Kiwaima.     (m.)     Burrow  Ahead. 

From  kihu,  house,  or  any  place  of  habitation,  or  from  ki, 
root  of  make  a  house,  burrow,  nest,  etc.,  and  waima,  go,  move 
straight  ahead  or  forward. 

Refers  to  the  badger  digging  a  burrow,  which,  the  H6pi  say, 
he  sometimes  does  so  rapidly  that  they  cannot  overtake  him 
in  trying  to  dig  him  out. 
Maqto.     (m.)     Claw. 

From  maa,  arm,  shoulder,  and  q6to,  head,  means  "arm-head" 
or  hand,  claw,  etc. ;  in  this  case,  claw. 
Refers  to  the  claw  of  the  badger. 


80       Field  Columbian  Museum — Anthropology,  Vol.  VI. 

Mtinawuu.     (m.)     Porcupine  or  Hedge-Hog. 

This  name  is  given  by  the  Badger  clan  because  it  is  closely 
related  to  the  Porcupine  clan. 
Ngahutiwa.     (m.)     Medicine  (being)  Prepared. 

From  ngahu,  medicine,  and  also  the  verbal  root  of  words 
pertaining  to  the  preparing  of  medicines,  and  No.  2. 

This  name  is  given  by  a  member  of  the  Badger  clan  because 
that  animal  is  supposed  to  have  control  of  all  medicinal  roots, 
herbs,  etc.,  and  several  myths  speak  of  him  as  being  a  doctor, 
in  which  capacity  he  appears  in  those  tales  in  connection  with 
various  interesting  incidents. 

VIII.    Name  Giver  belonging  to  the  Honawuu  (Bear)  Clan. 
H6nwaytiwa.     (m.)     Bears  (have)  Escaped. 

From   h6nawuu,   bear;  "w^yioma,"    escape,   run   away,    and 
No.  2. 
Honhoya.     (m.)     Little  Bear. 
From  ditto,  and  No.  1. 

H6nhoya  is  an  abbreviated  form  of  h6nawhoya. 
Honawuu.     (m.)     Bear. 
Hdnawhoya.     (f.)     Little  Bear. 

from  ditto,  and  No.  1. 
Honwao.     (m.)     Bear  Laid  Down. 

From  ditto,  and  wd.6kioma  (pfd.  wao) ,  laid  down. 
H6n-mana.     (f.)     Bear  Maiden. 

From  ditto,  and  mana,  maiden,  virgin,  girl. 
Qomanomtiwa.     (m.)     Face  Paint  Covered  Up. 

From  q6ma,  root  of  words  pertaining  to  face  paint  and  paint- 
ing the  face,  No.  5  and  No.  2. 

The  name  is  said  to  refer  to  a  myth,  that  long  ago  the  bears 
used  to  go  to  a  place  on  the  Little  Colorado,  paint  their  faces, 
and  then  cover  up  the  bowls  containing  the  paints. 
Qomayeshtiwa.     (m.)     Face  Painted  (they)  are  Sitting. 
From  q6ma;  ydshe,  sit,  alight,  etc.,  and  No.  2. 
The  name  is  said  to  refer  to  bears  having  painted  their  faces 
and  sitting  on  the  bank  of  the  river.      (Compare  previous  name.) 
Piq6sha.      (m.)     Rawhide  Strap. 

The  name  refers  to  the  following  myth:  When  a  party  of 
H6pi  migrated  from  the  sihpapuni  eastward,  they  came  upon  a 
dead  bear,  and  were  from  that  time  called  Bear  people  or  Bear 
clan.     Another   party,    following   them,    skinned   the   bear   and 


March,  1905.  Hopi  Proper  Names  —  Voth.  81 

made  straps  and  ropes  (piqosha)  of  the  skin,  from  which  they 
were  called  the  Piq6sha  clan.     They  are  considered  so  closely 
related   to  the   Bear  clan  that   they   are  usually   spoken  of  as 
belonging  to  the  Bear  clan. 
Honshoki.     (m.)     Bear  Claw. 

From  honawuu,  bear,  and  sh6ki,  claw,  finger  nail,  toe  nail,  etc. 

IX.    Name  Giver  belonging  to  the  Ishawuu  (Coyote)  Clan. 
Ishawuu.     (m.)     Coyote. 
Ishawuu.      (f.)     Coyote. 
Ooyawaima.      (m.)     Gray  Walks. 

From  qflya,  gray,  and  wanna,  walk,  go  straight  forward. 
Refers  to  a  grayish  fox,  latayo,  or  to  the  coyote. 
Qoyayeptiwa.     (m.)     Gray  Falls. 

From  q6ya  (see  previous),  yava,  fall,  tumble,  and  No.  2. 
A  latayo,  or  coyote,  is  imagined  as  falling  or  tumbling  when 
hit  or  killed. 
Qoyanomtiwa.     (m.)     Gray  Covered  Up. 
From  qdya,  No.  5  and  No.  2. 

The  gray  coyote,  or  latayo,  is  referred  to  as  being  enveloped 
in  his  own  gray  skin. 
Qoyangayniwa.     (m.)     Gray  Waves  or  Sways. 

From  q6ya;  ngay,  wave,  sway,  and  No.  3. 
Refers  to  the  waving  or  moving  of  the  gray  hair  of  the  coyote 
or  of  the  gray  fox. 
Qoyawictiwa.     (m.)     Gray  in  Line. 

From  qdya,  gray;  wic,  root  of,  form  in  a  line  or  row,  but  one 
object  after  the  other,  and  No.  2. 

Refers  to  several  coyotes  or  foxes  standing  in  a  line. 
Una.     (m.)     Remember. 

Refers  to  the  fact  that  a  coyote  is  said  to  remember  some 
food  that  he  has  buried  somewhere  and  that  he  then  gets. 

X.     Name   Giver   belonging  to  the  Karo  (Parrot  or  Macaw) 

Clan. 
Lomankwa.     (m.)     Good  Wish. 

From  161oma,  good,  beautiful,  etc.,  and  ndkwa,  wish,  prayer, 
head-feather. 

Refers  undoubtedly  to  a  pretty  parrot  feather  worn  in  the 
hair,  which,  in  all  cases  where  such  feathers  are  worn  by  par- 
l        ticipants  in  ceremonies,  is  called  ndkwa. 


82         Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Nakwayeshva.     (m.)     Head-feathers  Just  Seated. 

From  nakwa,  head-feather,  prayer,  wish,  and  yeshe,  pi.  from 
katu,  sit,  alight,  etc.,  and  No.  6. 

The  thought  expressed  is  undoubtedly  that  participants  in  a 
ceremony  wearing  the  ceremonial  head-feathers  (n£kwa)  in  the 
hair  have  just  seated  themselves. 
Kdrzhyeshva.     (m.)     Parrots  Alighted. 

From  K£ro  parrot,  macaw,  yeshe  (plur.)  of  katu,  and  No.  6. 
K^rzhhoynoma.     (f.)     Parrots  Flown  Away. 

From  ditto,  hoyioma,  fly  away  or  out,  in  the  sense  of  leaving 
the  brood  or  nest,  and  No.  5. 
Nakwaletstiwa.     (m.)     Head-feathers  in  a  Row. 

From  nakwa,  wish,  prayer,  head-feather,  and  lets,  root  for 
words  signifying  in  a  line  or  row,  the  different  objects  being  side 
by  side  instead  of  behind  each  other,  and  No.  2. 

Refers  to  parrot  head-feathers,  placed  in  a  row  ready  to  be 
used  in  a  ceremony. 
Kdrzhnomka.     (f.)     The  One  That  Covers  Up  Parrots. 
From  ditto,  ditto,  and  No.  4. 

Referring  to  a  maiden  covering  up  parrots,  perhaps  artificial 
ones,  in  a  ceremony;  but  may   also  mean  parrots  covered  by 
their  plumage. 
Karo-mana.     (f.)     Parrot  Maiden. 

From  ditto  and  md,na,  maiden,  virgin. 
Kdrzshuru.     (m.)     Parrot  Tail. 

From  ditto  and  shuru,  tail. 
Karzhvanka.     (f.)     The  One  That  Figures  a  Parrot. 

From  ditto;  banta,  write,  figure,  draw,  and  No.  4. 
What  the  Name  Giver  had  in  mind  was  in  all  probability  one 
drawing  pictures  of  a  parrot,  though  such  interpretations  as: 
One  figured  with  parrots  (Parrot  Figured),  or  One  figured  like  a 
parrot,  would  also  be  permissible. 
Karzhnguna.     (m.)     Parrot  Head-feather. 

Refers  to  a  bunch  of  parrot  feathers  worn  on  the  head  by 
participants  in  various  ceremonies  and  Katcma  dances.  As 
parrot  feathers  are  extremely  rare  now,  pigeon,  or  even  chicken 
feathers  are  now  dyed  like  parrot  feathers  and  used  instead. 
Bunches  of  these  feathers,  however,  are  also  called  karzhnguna. 
The  etymology  of  the  ending  nguna  could  not  be  fully  deter- 
mined. It  may  be  derived  from  "ngungua"  (take,  grasp)  alone, 
or  from  this  word  and  nakwa   (prayer  wish),  a  word  used  to 


March,  1905.  Hopi  Proper  Names  —  Voth.  83 

designate  such  head-dresses.     In  this  case  the  abbreviation  "na" 
would  stand  for  nakwa.     The  meaning  would  then  be:  Parrot 
takes  or  accepts  a  nakwa  (prayer,  represented  by  a  feather  head- 
dress) . 
Karzhngonoma.      (f.)     Follows  Parrot. 

From  fcaro,  ngova  (follow),  and  No.  10. 
Karzwaytiwa.     (m.)     Parrots  Escaped. 

From  tcaro,  parrot;  way,  root  of  words  signifying  run  away, 
escape,  etc.,  and  No.  2. 

Young  parrots   having  left  their  nest   and  flown   away   are 
probably  referred  to,  though  the  Name  Giver  may  have  had  in 
mind  parrots  kept  in  confinement  that  have  escaped. 
Karzhhngotiwa.      (m.)     Parrots  Pursued. 

From  ditto,  ng61awu,  pursue,  follow,  and  No.  2. 
The  Name  Giver  probably  had  in  mind  a  parrot  or  macaw 
being  pursued  by  a  hunter  on  account  of  its  much  prized  feathers. 
Karzhhongniwa.      (m.)     Parrots  Standing. 

From  ditto,  h6ngniima,  plural  of  erect,  raise,  and  stand  up, 
and  No.  3. 
Karzhwainoma.     (f.)     Parrot  Goes  About. 

From  ditto  and  wainuma,  walk,  go  about,  or  way,  flee,  escape, 
etc.,  in  which  case  the  meaning  would  be:  Parrot  Escaped. 
Karzhhongva.     (m.)     Parrots  Raised  or  Erected. 

From  ditto  and  hong,  plural  of  stand  up,  raise  up,  and  raised, 
and  No.  6. 

The  meaning  of  the  name  is  not  quite  apparent,  but  reference 
is  probably  made  to  the  putting  up  of  artificial  parrots  at  an 
altar  in  a  ceremony,  but  may  also  refer  to  live  parrots  just  having 
stood  up. 
Karzhwaima.     (m.)     Parrot  Walks. 

From  ditto  and  waima,  walk,  go  straight  forward. 
Karzhnomtiwa.     (m.)     Parrot  Covered  Up. 
From  ditto,  No.  5  and  No.  2. 

The  meaning  may  be  as  given,  or  parrots  covered  or  enveloped 
by  their  own  plumage. 

XI.     Name  Giver  belonging  to  the  KATcfNA  Clan. 

Katcinhoya.     (m.)     Little  Katcina.  ..;,. 

From  Katcina,  a  masked  personage,  representing  certain  semi- 
deities,  of  which  the  H6pi  on  various  occasions  impersonate  one 
or  several  of  about  three  hundred  different  varieties,  and  No.  2. 


84       Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Katcina.      (m.)     Katcina. 

.  Refers  to  the  Katcmas  (see  previous) ,  to  which  the  little  boy 
is  to  belong,  and  in  whose  dances  and  other  performances  he  is 
to  participate  when  grown  up. 
Katcin-Mana.      (f.)     Katcina  Maiden. 

From  Katcina,  and  mana,  maiden,  virgin. 

Reference  is  made  to  the  Katcm-manas  that  participate  in 
many  Katcina  dances.     They  are  usually  men  dressed  in  women's 
costume,  but  occasionally  women  and  maidens  take  the  part  of 
these  personages. 
Manaamu.     (f.)     Of  the  Maidens. 

From  mana,  maiden,  virgin,  and  amu,  a  plural  possessive 
ending  denoting  "of  the." 

Refers  to  the  same  as  the  previous  name.     The  form  of  the 
name  is  a  very  unusual  one,  and  what  the  possessive  case  ele- 
ment in  it  refers  to  the  Name  Giver  alone  could  explain. 
Shaalako.      (f.) 

The  name  refers  to  a  Katcina  by  that  name,  of  which  different 
varieties  exist.  The  meaning  of  the  word  has  not  thus  far  been 
obtained.  It  is  in  all  probability  a  corruption  of  the  word 
Shaaliko  or  Cdaliko,  a  name  used  by  the  Zuhis  for  a  similar 
Katcina  among  those  people. 
Lomavantiwa.     (m.)     Beautifully  Figured. 

From  161oma,  beautiful,  good,  pretty,  etc. ;  ban,  the  root  of 
all  words  expressing  such  ideas  as  figure,  write,  draw,  etc.,  and 
No.  2. 

Undoubtedly  refers  to  masks  as  they  are  standing  in  the  kiva 
painted  up  and  decorated  with  the  proper  symbolism  ready  for 
use  in  the  ceremony. 
Hahaii.      (f.) 

The  meaning  of  the  word,  which  is  the  name  of  a  female 
Katcina,  has  not  thus  far  been  ascertained.     It  seems  to  be  an 
archaic  word,  and  occurs  in  the  songs  of  that  Katcina. 
Ayangtiwa.      (m.)     Rattling  (is)  Being  Done. 

From  ayanta,  rattle  (a  gourd,  rattle),  and  No.  2. 

It  is  difficult  to  translate  the  word  into  corresponding  English. 
The  German  "Es  wird  gerasselt"  would  give  the  sense  expressed 
by  the  name  more  adequately. 
Ciwihongnoma.      (f.)     Twigs  Stand  (Upright). 

From  ciwi,  twig,  branch,  especially  the  point  of  the  same, 
hong,  plural  root  of  stand  up,  be  raised,  erected,  etc.,  and  No.  10. 


March,  1905.  Hopi  Proper  Names  —  Voth.  85 

XII.     Name   Giver    belonging   to   the    Kele    (Sparrow    Hawk) 

Clan. 
Puhfimcaima.     (m.)     Now  Get  Wings. 

From  ptihu,  now,  just,  etc.,  and  mdcaima,  get  wings,  or  become 
winged. 

Refers  to  the  young  hawk,  whose  wings  are  beginning  to  be 
covered  with  feathers. 
Macangyamka.    «(f.)     That  Which  Has  Wings  (the  Winged)  Comes 
Out. 

From  maca,  wing,  but  here  probably  an  abbreviation  of 
macaita  (the)  winged,  or  bird;  yam,  root  of  verbs  expressing 
come  out,  emerge,  etc.,  and  No.  4.  The  ng  in  the  middle  of  the 
word  seems  to  be  inserted  for  euphony's  sake. 

The  name  undoubtedly  refers  to  the  young  sparrow  hawk 
whose  wings  begin  to  be  covered  with  feathers. 
Macaheptiwa.     (m.)     Bird  Being  Hunted. 

From  m£ca  (see  previous  name),  hep,  root  denoting  hunt, 
seek,  pursue,  etc.,  and  No.  2.     M£ca  may  also  mean  wing. 

The  bearer  of  the  name  is  thought  of  as  hunting  a  wing,  or  as 
pursuing  or  hunting  birds,  in  this  case  the  sparrow  hawk. 
Macatoiniwa.     (m.)     Make  Wings. 

From  macatoi,  root  of  make  or  prepare  (artificial)  birds, 
wings,  etc.,  and  No.  3. 

The  Name  Giver  undoubtedly  had  in  mind  the  preparing  of 
artificial  wings  or  birds,  which  objects  are  frequently  made  for 
masks,  Katcinas,  etc.,  in  connection*  with  various  ceremonies. 
Macahongniwa.      (m.)     Wings  or  Birds  Being  Raised. 

From  maca,  wing,  or  abbreviation  for  bird;  hong,  root  word 
of  raise,  erect,  cause  to  stand  up,  and  No.  3. 

Either  the  wings  of  the  sparrow  hawk,  as  they  are  raised  up 
when  being  napped,  or  certain  artificial  birds,  that  are  put  up 
before  certain  Hopi  altars,  are  referred  to  in  this  case. 
Macayaoma.     (m.)     See  the  same  name  under  No.  II.,  only  in  this 

case  the  sparrow  hawk  is  referred  to  instead  of  the  crane. 
Kelnomtiwa.      (m.)     Sparrow  Hawks  Covered. 

From  kele,  sparrow  hawk,  No.  5  and  No.  2. 
The  meaning  may  be:  Sparrow  hawks  covered  or  enveloped 
by  their  own  plumage;  or,  The  young  brood  covered  in  their 
nest  by  the  old  bird. 


86       Field  Columbian  Museum — Anthropology,  Vol.  VI. 

Kelhoya.     (m.)     Little  Sparrow  Hawk. 

From  Kele,  and  No.  i. 
Kelhongniwa.     (m.)     Sparrow  Hawks  Stand. 

From   kele;   hong,   the   root   word   of   verbs   signifying   raise, 
stand  up,  erect,  etc.,  and  No.  3. 
Kelhongva.     (m.)     Sparrow    Hawks    (just)    Raised,    or    Caused    to 
Stand. 

From  kele;  hong  (see  previous  name),  and  No.  6. 
It  is  not  quite  clear  just  what  is  referred  to.     Probably  the 
little  name  bearer  is  thought  of  as  having  caught  some  young 
birds  and  deposited  them  on  the  ground. 
Kelmoysi.      (f.)     Sparrow  Hawk  Spread  Out. 

From  kele;  moy,  the  root  of  spread  or  spread  out,  and  No.  8. 
It  is  difficult  to  say  just  what  the  name  refers  to.  My  prin- 
cipal informant  said  the  Name  Giver  undoubtedly  had  in  mind 
a  flock  of  hawks  that  spread  out  as  they  were  flying  away.  The 
correctness  of  this  explanation,  however,  is  made  somewhat 
doubtful,  first  by  the  fact  that  it  is  not  very  usual  for  sparrow 
hawks  to  fly  in  flocks,  and  secondly  because  of  the  name  being 
in  the  singular  number,  at  least  the  noun  part  of  it.  So  far 
as  the  verb  part  in  the  name,  this  being  the  same  in  the  singular 
and  in  the  plural  number,  is  concerned,  that  explanation  of  the 
name  is  permissible.  It  might,  however,  also  refer  to  a  bird, 
for  instance  a  dead  one,  or  even  the  skin  of  a  bird,  to  be  laid 
or  spread  on  the  ground. 
Kelenkwa.     (m.)     Sparrow  Ha.wk  Head-feather. 

From  kele  and  nakwa,  wish,  prayer,  head-feather. 
This  name  undoubtedly  refers  to  the  head-feathers  that  are 
worn  on  the  head  by  certain  personages,  such  as  the  Marau 
priestesses,  in  their  ceremonies.  Usually  two  of  these  feathers 
are  used.  They  are  tied  together  with  a  cotton  string  and 
then  fastened  to  the  scalp  lock  of  the  participant  in  the  cere- 
mony. 
Kelyaonoma.     (f.)     Brings  (a)  Sparrow  Hawk. 

From  kele;  yaoma,  bring,  fetch,  and  either  No.  5  or  No.  10. 
In  the  latter  case  the  meaning  of  the  name  would  be  as  trans- 
lated, while  in  the  first  case  the  meaning  would  be:  Brings  (a) 
Sparrow  Hawk  Folded  up  or  Enveloped,  in  which  case,  again, 
the  last  word  might  refer  to  a  bird  being  wrapped  up  in  a  cover- 
ing or  in  its  own  plumage.  This  is  one  of  the  cases  where  the 
exact  meaning  of  the  name  is  not  apparent  from  its  construe- 


March,  1905.         Hopi  Proper  Names  —  Voth.  87 

tion,  and  where  the  Name  Giver  alone  could  tell  just  what  was 
referred  to  when  the  name  was  given. 
Kele-mana.     (f.)     Sparrow  Hawk  Maiden. 

From  kele  and  mana,  maiden,  virgin. 

The    name    undoubtedly    signifies    a    female    sparrow    hawk, 
although  it  would  also  be  applicable  to  a  girl  about  to  be  initiated 
in  some  order,  all  such  novices  being  called  Kek£lhoyas  (singular 
Kelehoya) . 
Kelyamtiwa.     (m.)     Sparrow  Hawks  Have  Come  Out. 

From  kele;  yama,  emerge,  come  out,  etc.,  and  No.  2. 

Reference  is  said  to  be  made  to  a  brood  of  young  birds  that 
is  just  emerging  from  the  eggs,  though  other  explanations,  in- 
cluding the  idea  of  sparrow  hawks  coming  out  of  or  emerging 
from  something,  would  be  permissible. 
Nakwaheptiwa.     (m.)     Head-feathers  (being)  Hunted. 

From  nakwa,  head-feather;  hep,  root  of  words  signifying 
hunt,  search,  etc.,  and  No.  2. 

The  Name  Giver  undoubtedly  had  in  mind  the  sparrow  hawk 
head-feathers  worn  by  the  participants  in  such  ceremonies  as 
the  Marau.  Wuwuchim,  etc.,  and  which  head-feathers  are  being 
thought  of  as  hunted  up  and  brought  to  the  kiva  in  which  they 
are  to  be  used. 
Nacitima.     (m.)     Arrays  Himself. 

From  naci  (see  No.  11);  but  in  this  case  the  root  of  verbs 
signifying  array  or  decorate  one's  self  with  a  ndci,  the  form  tima 
indicating  that  this  is  done  either  while  going  straight  ahead, 
or  at  different  places  in  a  straight  line. 

It  is  said  that  the  name  refers  to  the  novices  of  the  Wtiwu- 
chim  Fraternity,  who  are  arrayed  in  their  initiation  costumes 
(k^lnapnas),  and  who  are  in  this  case  thought  of  as  standing  in  a 
straight  line,  or  perhaps  as  walking  in  a  procession.  All  novices 
in  Hopi  fraternities  are  called  Kek£lhoyas  (Little  Sparrow 
Hawks).  The  origin  and  reason  of  this  designation  has  not  thus 
far  been  ascertained. 
Sikakuku.     (m.)     Yellow  Foot. 

From  sikangpu,  yellow,  and  kuku,  foot. 

Refers  to  the  yellow  feet  of  the  sparrow  hawk. 


88        Field  Columbian  Museum — Anthropology,  Vol.  VI. 

XIII.  Name  Giver  belonging  to  the  Kohkang  (Spider)  Clan. 

Nakwangayniwa.      (m.)     Head-feather  Waved  Sideways. 

From  nakwa,  wish,  prayer,  head-feather;  ngayay,  root  word 
for  wave,  or  move  from  side  to  side,  and  No.  3. 

Undoubtedly  the  head-feathers  of  dancers  are  referred  to, 
which  are  thought  of  as  waving  from  side  to  side,  probably  to 
the  stepping  of  the  dancer.  But  why  a  member  of  the  Spider 
clan  should  refer  to  the  nakwa  is  not  quite  apparent,  and  is 
unusual.  It  is  possible,  however,  that  the  head-feathers  of  the 
Antelope  priests  are  referred  to,  which  cult  is  in  Oraibi  chiefly 
in  the  hands  of  the  Spider  clan. 
Wichovi.      (m.)     Spider  Web. 

XIV.  Name  Giver  belonging  to  the  Kokob  (Burrowing  Owl) 

Clan. 
Macangotiwa.      (m.)     Birds  Being  Followed. 

From  maca,  really  wing,  but  here,  in  all  probability,  abbre- 
viation of  macaita,  the  winged,  or  bird;  ngo,  root  word  of  follow, 
pursue,  etc.,  and  No.  2. 

Refers  to  a  burrowing  owl,  which  with  the  Hopi  is  a  more  or 
less   sacred   bird,    and   which  is   here   supposed   to   be   pursued 
probably  by  the  bearer  of  this  name. 
Macayamtiwa.     (m.)     Wings  Have  Come  Out. 

From  maca,  wing;  yama,  come  out,  emerged,  and  No.  2. 

The  name  may  refer  to  the  growing  feathers  in  the  wing  of 
the  burrowing  owl,   or  it  may  have  reference  to  young  birds 
having  emerged  from  the  eggs,  in  which  case  maca  would  have 
to  be  taken  as:    That  with  Wings,  or,  The  Winged,  or  Bird. 
Macahongyi.     (m.)     Has  Raised  the  Wing. 

From  maca,  and  hdnyi,  has  raised,  erected,  caused  to  stand  up. 

Reference  is  made  to  a  burrowing  owl  that  has  raised  its  wings 
ready  to  flap  them  or  to  fly  away. 
Macahoyniwa.      (m.)     The  Winged  Flown  Out. 

From  maca,  here  undoubtedly  the  winged  or  bird;  hoy,  root 
word  for  fly  away  or  leave  the  nest,  especially  used  of  a  brood 
that  has  left  the  place  where  it  was  hatched,  and  No.  3. 

If  the  words  are  translated  in  this  way  they  would  in  this 
case  refer  to  a  brood  of  burrowing  owls  that  has  left  its  nest. 
The  name  might  also  refer  to  wings  having  been  blown  away 
by  the  wind. 


March,  1905.  Hopi  Proper  Names  —  Voth.  89 

Qomayonsi.     (m.)     Exact  meaning  obscure  on  account  of  the  uncer- 
tainty regarding  the  syllable  "yon." 

From  q6ma,  root  of  words  that  pertain  to  face  decorations; 
yon,  and  No.  8. 

The  Name  Giver  may  have  had  in  mind  the  typical  face  decor- 
ation of  the  Hopi  warriors,  as  all  the  male  members  of  this  clan 
are  looked  upon  as  kaklehtaka  (warriors).  Just  in  what  sense 
this  reference  is  made  is  uncertain,  owing  to  the  doubt  that 
exists  as  to  the  exact  meaning  of  the  element  "yon."  Should  it 
be  the  root  of  ydniita,  owe,  be  indebted,  the  meaning  would  be: 
Owe  (a)  Face  Decoration,  or  Indebted  to  (in  the  sense  of  due  to) 
a  Face  Decoration,  or  a  Painted  Face. 
Qomahongnoma.     (f.)     Stand  (with)  Painted  Faces. 

From  qdma,  root  of  words  pertaining  to  face  painting;  hong, 
root  of  the  plural  forms  of  stand,  raise  up,  etc.,  and  No.  10. 

It  is  believed  that  the  name  refers  to  a  line  of  M6mchitu 
priests  or  warriors,  both  of  whom  belong  chiefly  to  the  Burrow- 
ing Owl  clan,  and  whose  faces  are  said  to  be  painted  in  the 
typical  colors  of  the  H6pi  warriors. 
Qomayeshva.     (m.)     Face  Painted  (just)  Seated. 

From  q6ma,  root  for  words  pertaining  to  face  painting;  y6she, 
sit,  alight,  etc.,  and  No.  6. 

The  name  is  said  to  refer  to  a  number  of  priests  of  the  Mots 
Society,  who  belong  chiefly  to  this  clan,  and  who  are  supposed 
to  have  painted  their  faces  and  then  seated  themselves  in  their 
ceremonial  kiva. 
Qomahongsi.     (f.)     Face  Painted  Stand. 

From  q6ma  (see  previous);  hong,  plural  of  stand,  raise,  etc., 
and  No.  8. 

Undoubtedly  refers  to  priests  with  their  faces  painted  and 
standing  ready  for  a  ceremony. 
Macahongva.     (m.)     Wings  Raised. 

From  maca,  wing;  hong  (see  previous),  and  No.  6. 

Refers  to  wings  of  the  burrowing  owl  as  they  are  raised  up 
when  flapped. 

XV.     Name   Giver    belonging   to   the   Kukutsi    (Lizard)   Clan. 
Cakvaima.     (m.)     Blue  (or  Green)  Figured  Walks. 

From  cakw,  the  root  of  all  words  pertaining  to  blue  or  green; 

bana,  figure,  write,  draw,  etc.,  and  No.  9.     The  w  in  cakw  is 

dropped  for  euphony's  sake. 


90       Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Refers  to  a  lizard  that  gradually  assumes  different  colors  and 
hues  during  summer. 
Cakwaima.      (m.)     Blue  (or  Green)  Walks. 

From   Cakw    (see   preceding   name) ;   wai,    root   for  all  words 
pertaining  to  walk,  go,  etc.,  and  No.  9. 

Refers  to  a  lizard,  running  or  going  straight  ahead. 
Cakwyamka.     (f.)     The  One  that  Comes  Out  Green  (or  Blue). 

From  Cakw  (see  previous) ;  yama,  come  out,  emerge,  and  No.  4. 

Reference  is  made  to  the  lizard  emerging  from  its  skin  when 
shedding  it. 
Puhfi-mana.     (f.)     New  Maiden. 

From  puhu,  new,  fresh,  and  mana,  maiden,  virgin,  etc. 

The  name  is  said  to  refer  to  the  lizard  after  it  has  shed  its 
skin  and  thus  has  become  new,  as  it  were. 
Nacmomka.     (f.)     The  One  That  is  Enveloped  in  Self  Blossom. 

From  No.  11,  nom,  root  of  words  signifying  cover  up,  envelop, 
and  No.  4. 

It  is  not  quite  clear  what  the  Name  Giver  may  have  had  in 
mind,  but  she  very  likely  thought  of  a  lizard  being  arrayed  in 
its  own  beautiful  skin,  which  in  this  case  would  be  considered  its 
naci. 
Nacingyaonoma.     (f.)     Brings  Naci  Along. 

From  No.   11,  yaoma,  bring,  fetch,  and  No.   10,  the  ng  un- 
doubtedly being  inserted  for  euphony's  sake. 

My  informant  was  of  the  opinion  that  reference  was  made  to 
a  lizard  that  was  just  shedding  its  skin  (naci-chihpu) ,  but  the 
latter  not  being  entirely  detached,  was  thought  of  as  being 
dragged  or  carried  along.  It  is  possible,  however,  that  the  name 
is  derived  from  na,  self,  cinganta,  peel,  strip,  etc.,  in  which  case 
the  meaning  would  be:  Brings  Self  Peeling  Along.  (Compare 
Nacing-yamtiwa,  Class  XV.) 
Nacmgonsi.     (f.)     Self  Blossom  Around  Neck. 

From  No.  n,  ngon,  root  of  words  signifying  around  the  neck, 
and  No.  8. 

Is  said  to  refer  to  the  skin  of  the  lizard  that  may  still  be  adher- 
ing to  its  neck  when  it  is  shedding  its  skin. 
Nacitoiniva.     (m.)     Prepare  Self  Blossom. 

From  nacitoi,  root  of  words  signifying  make,  prepare,  or  pro- 
vide Self  Blossoms  (see  No.  11),  and  No.  3. 

This  name  was  in  this  case  said  to  refer  to  the  blossom  of  the 
tukamsi  plant,  which  is  controlled  and  owned  by  these  clans, 


March,  1905.  Hopi  Proper  Names — Voth.  91 

and,   while   growing,   is   preparing    its    own    adornment    in   its 
blossoms.     It  may,  however,  refer  to  the  skin  of  a  lizard  or 
snake. 
Talasngaynoma.     (f.)     Tassel  Waves. 

Either  from  tala,  tassel,  or  talasi,  pollen;  ngay ay ata,  wave, 
sway  from  side  to  side,  and  No.  10. 

If  derived  from  tala,  as  my  informant  insisted,  the  "s"  would 
be  inserted  for  euphony's  sake.  I  am  inclined  to  believe,  how- 
ever, that  talasi  is  meant,  especially  as  the  name  refers  to  the 
herb  tukamsi,  and  it  would  seem  more  appropriate  to  speak 
of  pollen  than  of  tassels  of  that  herb.  This  herb  is  said  to  be 
controlled  by  the  Lizard  and  its  related  clans,  and,  in  fact, 
occasionally,  though  very  seldom,  a  tukamsi  clan  is  mentioned. 
Nacmgyamtiwa.     (m.)     Self-peeled  Emerged. 

From  nap,  self   (the  p  being  dropped  for  euphony's  sake) ; 
cinganta,  peel,  take  off  a  rind,  chaff,  bark,  etc.,  and  No.  2. 

Refers  to  the  lizard  emerging  from  its  old  skin,  from  which 
it  has  peeled  itself. 

XVI.     Name  Giver  belonging  to  the  Kwahu  (Eagle)  Clan. 
Kwachakwa.     (m.)     A  name  difficult  to  translate  by  one  or  two 
English  words.     It  is  applied  to  a  special  feather  in  the  wing 
of  the  eagle,  and  also  to  bunches  of  this  particular  feather  worn 
on  the  head  by  priests  and  dancers  in  many  ceremonies. 
Kwahongsi.     (f.)     Eagles  Stand. 

From  kwahu,  eagle;  hong,  root  of  words  signifying  the  plural 
of  stand  up,  be  raised  up,  etc.,  and  No.  8. 

Probably  refers  to  eagles  standing  in  their  nests. 
Kwachoki.     (m.)     Eagle  Sits. 

From  kwahu  and  chokiota,  sit,  be  placed. 
Probably  simply  refers  to  an  eagle  in  a  sitting  position,  or 
it  may  refer  to  eagles  being  placed  on  a  rack,  on  which  they 
are  carried  home  when  captured. 
Kwavanka.     (f.)     The  One  That  Figures  or  Draws  an  Eagle. 
From  kwahu;  banta,  write,  figure,  draw,  and  No.  4. 
The  meaning  probably  is  that  some  one  draws  a  picture  of  an 
eagle,  though  "The  One  Figured  Like  an  Eagle"  would  also 
be  admissible. 
Kwataka.     (m.)     Eagle  Man,  or  Male  Eagle. 

Kalakwa.     (m.)     A   certain  unidentified  brush,   said  to  be  similar 
to  tava  (sarcobatus  verniculatus  [Torry]). 


92        Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

The  eagle  is  probably  supposed  to  use  this  brush  in  building 
its  nest. 
Nakwawaytiwa.     (m.)     Head-feather  Sways  or  Waves. 

From  ndkwa,  wish,  prayer,  head-feather;  way,  root  of  words 
denoting  a  waving  or  swaying  motion,  and  No.  2. 

Refers  to  a  bunch  of  eagle-feathers,  which  is  waved  by  the 
wind  or  air,  on  the  head  of  a  participant  in  a  ceremony. 
Kwayethnoma.     (f.)     Eagles  Sit. 

From  kwahu;  yeshe  (plural  of  katu),  sit,  lie,  and  No.  10. 

Reference  is  made  to  an  eagle  in  a  sitting  position.     But  if 
noma  here  has  the  meaning  of  No.  5,  which  may  be  the  case, 
eagles  sitting  on  their  nest  and  covering  their  brood  would  be 
referred  to. 
Kwanomtiwa.     (m.)     Eagle  Covered  or  Wrapped  Up. 

From  kwahu,  No.  5  and  No.  2. 

The    meaning    may    be:     A    young    eagle    covered    up    by 
the  old  eagle  in  the  nest,  or  an  eagle  covered  up  by  his  own 
plumage. 
Kwangova.     (m.)     Followed  (an)  Eagle. 

From  kwahu  and  ngongova,  follow,  pursue. 

The  child  is  imagined  to  be  a  hunter,  following  an  eagle. 
Young  eagles  are  captured  every  spring  by  certain  clans  and 
raised  in  the  village.  On  the  day  after  the  farewell  Katcina- 
Ceremony  they  are  all  killed,  and  their  feathers  and  skins  care- 
fully put  away  for  ceremonial  use. 
Kwayeshva.     (m.)     Eagle  Alighted. 

From  kwaliu,  yeshe,  and  No.  6. 

An  eagle  is  referred  to  that  has  just  alighted,  probably  on 
his  nest. 

XVII.     Name  Giver  belonging  to  the  Kwani  (Agave)  Clan. 

Cakwyamsi.     (f.)     Blue  Comes  Out. 

From  cakwawusa,  blue  or  green;  yamakto,  come  out,  emerge, 
and  No.  8. 

Refers  either  to  the  green  leaves  of  the  agave  plant  or    the 
juniper-tree,  or  to  the  blue  berries  of  the  latter,  the  agave  clan 
being  related  to  the  Juniper  clan. 
Cihongsi.      (f.)     Blossoms  Stand. 

From  cihu,   blossom,   and  h6ng,  stem    (plural)   of  wunupto, 
erect,  raise  up,  etc.,  and  No.  8. 

Refers  to  the  agave  plant  as  it  stands  and  blossoms. 


March,  1905.  Hopi  Proper  Names. —  Voth.  93 

Motcku.     (m.)     Yucca  Point. 

From  m6ho,  yucca  plant  (yucca  glauca),  and  tcuku,  point, 
corner,  etc. 

Refers  to  the  sharp  pointed  leaves  of  this  plant. 
Moho.     (f.)     Yucca  Plant  (yucca  glauca). 
Movi.     (f.)     Yucca  Plant  Root. 
Naashastiva.     (m.)     Ready  or  Provided, 

From  naashash,  stem  of  words  signifying  provide,  make  ready, 
and  No.  2. 

The  name  is  claimed  to  refer  to  roots  of  the  yucca  plant,  which 
are  thought  of  as  having  been  provided  and  lying  ready  for  the 
ceremonial  head-washing  which  is  practiced  in  nearly  all  H6pi 
ceremonies,  and  on  other  occasions.  The  Agave  clan  is  said  to 
own  the  yucca  plant. 

XVIII.     Name  Giver  belonging  to  the  Masauwuu   (Skeleton) 

Clan. 
Motooma.     (m.)     Nods  Slowly. 

It  could  not  be  ascertained  just  what  was  referred  to. 
Masauwuu.     (m.)     Skeleton. 

The  H6pi  designate  a  dead  body  or  corpse  and  a  skeleton  by 
the  same  name. 
Naciwaytiwa.     (m.)     Run  from  (the)  Naci. 

From  No.  11,  way,  root  word  of  run,  escape,  etc.,  and  No.  2. 
This  peculiar  name  is  said  to  refer  to  a  certain  personage 
appearing  on  certain  occasions  in  the  village  as  Masauwuu 
(Skeleton).  He  is  most  hideously  costumed  and  masked,  and 
among  other  things  carries  a  black  ear  of  corn  on  his  back.  This 
ear  of  corn  he  calls  his  ndci,  special  decoration  or  adornment. 
He  strikes  at  people  who  are  then  fleeing  from  him,  being  fright- 
ened by  the  n£ci. 
Shuyurzhtiwa.     (m.)     Look  Just  Sideways. 

From  shu,  just,  exactly,  etc. ;  yur,  root  of  words  signifying 
look,  behold,  see,  etc.,  and  No.  2.  The  "zh"  seems  to  be  used 
for  euphony's  sake. 

Reference  is  made  to  Masauwuu,  who  occasionally  appears 
with  other  Katcinas  in  the  villages,  hideously  masked  and  cos- 
tumed, and  who  constantly  looks  from  one  side  to  the  other. 
Indirect  reference  is  also  made  to  the  burrowing  owl,  the  clan 
of  that  name  being  related  to  the  Skeleton  clan.  This  bird  is 
also  said  to  often  look  sideways.     The  impersonator  of  Mds- 


94       Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

auwuu  in  these  dances  is  always  supposed  to  be  a  member  of 
these  clans. 
Y6shamna.     (m.)     Waving  Fire. 

This  peculiar  name  is  said  to  refer  to  the  belief  that  skeletons 
wander  about  in  the  night  swinging  or  waving  a  spark  of  fire. 
The  word  seems  to  be  very  seldom  used,  and  its  exact  etymology 
could  not  be  ascertained. 

XIX.     Name  Giver  belonging   to  the  Omawuu   (Cloud)   Clan. 
Banomtiwa.     (m.)     Covered  or  enveloped  by  water. 
From  b£hu,  water,  and  Nos.  5  and  2. 

Refers  in  all  probability  to  a  field  covered  or  flooded  by  water 
after  a  rain. 
Bayamka.      (f.)     The  One  Emerging  from  the  Water. 
From  bahu;  yamakto,  emerge,  and  No.  4. 
May  refer  to  various  things,  and  the  Name  Giver  only  could 
give  the  exact  meaning. 
Batoti.      (m.)     Water  All  Over. 

Refers  to  a  scene  during  a  heavy  rain  when  the  country  is 
covered  all  over  with  water. 
B^tala.     (m.)     Water  Light. 

From  bahu  and  tala,  light,  clear. 

A  scene  is  referred  to  when,  after  a  heavy  rain,  the  ground 
is  covered  with  water,  which  gives  an  appearance  of  light,  espe- 
cially in  the  dark. 
Bahongniwa.      (m.)     Water  Standing  Up. 
From  bahu,  hong,  and  No.  3. 

Refers  to  the  little  columns  of  water  that  rise  from  the  falling 
and  splashing  of  heavy  raindrops  on  a  sheet  of  water. 
B^hongva.     (m.)     Water  Raised  Up. 

The  same  as  the  previous,  but  va  instead  of  niva. 
Bawaima.     (m.)     Walk  on  Water. 

From  bahu  and  waima,  walk,  go  straight  ahead. 
This  is  supposed  to  refer  to  the  dragon  fly  walking  on  the 
water.     This  insect  is  referred  to  in  various  ways  in  the  Hopi 
ceremoniology. 
Banomka.     (f.)     The  One  That  Covers  (With)  Water. 
From  bahu,  water,  and  Nos.  4  and  5. 

The  exact  meaning  could  not  be  ascertained.  It  is  believed, 
however,  that  it  refers  to  one  who  floods  or  leads  the  water  on 
a   field,    covering   or   enveloping   it,    though      "The    One    That 


March,  1905.  Hopi  Proper  Names. —  Voth.  95 

Covers  Water"  would  also  be  consistent  with  the  construction 
of  the  name. 
Lomakwaptiwa.     (m.)     Well  Mounted  or  Put  On. 

From   loloma,   good,   well,   etc. ;  akkwaplawu,   load,   put   on, 
mount,  and  No.  2. 

Clouds  are  in  all  probability  referred  to,  though  just  in  what 
sense  does  not  seem  to  be  quite  clear.  They  are  sometimes 
spoken  of  as  being  dressed  or  loaded  with  moisture,  or  they 
may  be  thought  of  as  being  mounted  (kw^piota)  on  the  backs 
of  the  cloud  deities,  as  wings  on  the  backs  of  birds  and  butter- 
flies. It  is  not  impossible,  however,  that  this  is  one  of  the  cases, 
referred  to  in  the  introduction,  where  reference  is  made  to  the 
clan  totem  of  a  closely  related  clan,  in  this  case  the  Young 
Corn-Ear  clan.  In  this  case  the  meaning  would  be  that  the 
young  corn-ears  are  nicely  mounted  on  the  corn-stalks,  or  that 
the  corn-stalks  are  well  loaded  with  ears  of  corn. 
Lapana.  (m.)  Icicle. 
Muna.     (m.)     Flooded. 

Refers  to  the  flooding  of  the  fields  by  the  high  waters  coming 
down  the  washes,  an  event  for  which  many  prayers  are  uttered, 
songs  chanted,  and  offerings  made. 
Yoywaima.     (m.)     Rain  Walk. 

From  yoy,  root  of  words  pertaining  to  rain;  wai,  root  of  go, 
walk,  etc.,  and  No.  9. 

Refers  to  rain  at  a  distance  that  seems  to  move  along  in  a 
straight  line.     The  word  in  the  H6pi  is  one  word,  and  is  difficult 
to  translate  literally.     The  idea  contained  in  the  word  is:     Rain- 
ing while  moving  along;  or,  Moving,  going  along  with  rain. 
Omawuu.     (m.)     Cloud. 
Omawhtiwa.     (m.)     Clouded  or  Full  of  Clouds. 

From  omawioma,  become  clouded,  and  No.  2. 
Namitnaoma.     (m.)     Intermingle. 

The  word  really  means  join,  fit,  put  together,  or  into  each  other. 
Refers  to  clouds  meeting  and  intermingling. 
Mohtii.     (m.)     First. 

Refers  to  a  cloud  preceding  other  moving  clouds. 


96        Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

XX.     Name  Giver  belonging  to  the  PIhrash  (Young  Corn-Ear) 

Clan. 

Mocmomka.      (f.)     The  One  That  Folds  or  Covers  Up  a  Corn-Husk 
Packet. 
Derived   from   m6ci,    the   corn-husk   packet   on   prayersticks, 
No.  5  and  No.  4. 

The  little  Name  Bearer  is  imagined  as  grown  up  and  as  pre- 
paring prayer-offerings  in  some  ceremony. 
Natwantiwa.      (m.)     Have  Been  Planted. 
From  natwanlawu,  plant,  and  No.  2. 
A  field  in  which  corn  has  been  planted  is  referred  to. 
Qoyavi.      (m.)     A  Particular  Whitish  Corn-Ear. 
Lomangakioma.      (m.)     Coming  Out  Beautifully. 

From  loloma,  good,  well,  beautiful,  and  nongakioma  (plural), 
emerge,  come  out. 

Refers  in  all  probability  either  to  the  corn  coming  out  of  the 
ground  or  to  the  corn-ears  coming  out  of  the  stalks. 
Ehpetavi.     (m.)     Leave,  Put,  By  the  Side. 

From    ehpe    (hardly    ever    used    alone),    beside,    aside,    and 
taviima,  leave,  put  down,  place,  etc. 

Refers  to  a  second  planting  of  corn  beside  or  near  the  first 
corn  hills,  in  case  the  latter  were  destroyed. 
Ahpa.     (m.)     Bed,  Pad,  Cover  (on  the  floor  or  earth). 

Refers  here,  it  is  claimed,  to  the  layer  or  covering  of  green 
corn-stalks  that  is  placed  on  the  plaza  early  in  the  morning  on 
certain  ceremonial  days,  such  as  the  Marau  ceremony. 
Humihoynoma.      (f.)     Shelled  Corn  Blows  Away. 

From  humita,  shelled  corn,  or  shell  corn;  hdhoya,  blow  away, 
and  No.  10. 

This  is  one  of  the  names  that  permits  of  different  interpreta- 
tions. It  may  refer  to  shelled  corn  that  is  covered  up  and  the 
chaff  from  shelling  blowing  away ;  or  it  may  mean  that  the  shelled 
corn  is  covered  up  by  the  chaff  that  is  blown  over  it;  or  it  may 
even  mean  that  that  which  is  blown  away  from  the  corn  that  is 
being  shelled — namely,  the  chaff — is  covered  up.  Only  the 
Name  Giver  herself  could  state  definitely  what  she  had  in  mind 
when  coining  the  name.  In  case  the  idea  "covered  up"  be 
referred  to,  the  ending  noma  would,  of  course,  be  No.  5,  instead 
of  No.  10,  as  given  above. 
Humita.      (m.)     Shelled  Corn. 


March,  1905.  Hopi  Proper  Names  —  Voth.  97 

Humihoyniwa.      (m.)     Shelled  Corn  Blown  Away. 

From  humita,  hohoya,  blow  away,  and  No.  3. 

The  meaning  is  somewhat  obscure,  but  it  is  probably  either 
that  corn  is  being  shelled,  in  which  case  humita  would  be  taken 
as  a  verb,  and  the  little  particles  of  chaff  are  blown  away,  or 
shelled  corn  is  referred  to,  the  meaning  of  h6hoya  being  the 
same. 
Humiwaima.     (m.)     Shell(ed)  Corn  Walks  Straight  Ahead. 

From  humita  and  waima,  go,  walk.  The  connection  of  the 
two  elements  in  the  word  seems  to  be  somewhat  arbitrary,  but 
the  meaning  probably  is  that  some  one  walks  or  goes  about 
with  shelled  corn.  If  corn-ears  were  spoken  of,  the  literal 
translation  of  the  word  might  be  permissible,  as  corn  in  the 
stalk,  or  in  ears,  is  often  personified.  The  idea  of  "straight 
ahead"  is  expressed  by  the  verbal  form  waima,  instead  of  wai- 
numa,  go  about. 
Humiwainoma.     (f.)     Shell (ed)  Corn  Goes  Covered. 

From  humita;  wai,   stem  of  words  meaning  walk,   go,  etc., 
and  No.  5. 

The  meaning  is  either  that  some  one,  who  is  covered  or  wrapped 
up,  goes  with  shelled  corn,  or  that  the  corn  carried  is  covered 
or  wrapped  up.  It  is  possible,  however,  that  No.  10  is  meant 
instead  of  No.  5,  in  which  case  the  name  would  be  the  same  as 
the  previous  one,  only  female  instead  of  male. 
Humfletstiwa.     (m.)     Shelled  Corn  in  a  Row. 

From  humita,  either  shell  corn,  or  shelled  corn;  lalehta,  place 
in  a  row,  side  by  side,  and  No.  2. 

Reference  is  made  either  to  a  row  of  piles  of  corn,  or  to  a  row 
of  women  shelling  corn ;  probably  the  latter. 
Humih-mana.     (f.)     Shelled  Corn  Maid. 

From  humita  and  mana,   virgin,  maiden.     The  h  stands  for 
euphony's  sake. 

Reference  is  undoubtedly  made  to  a  maiden  shelling  corn. 
Humi'yeshtiwa.      (m.)     Shelled  Corn  Lying  Around. 

From  humita;  yeshe  (plural  of  katu),  sit,  stay,  lie,  and  No.  2. 

While  the  translation  of  the  name  as  given  is    permissible, 
the  rendering,  Shell  Corn  Seated,  would  also  be  correct,  though 
somewhat  irregular.     The  meaning  then  would  be   that  those  . 
who  are  shelling  corn  are  sitting. 
Humiyeshva.     (m.)     Shelled  Corn  (just)  Placed  (literally,  seated). 

From  humita  (see  previous  name),  and  No.  6. 


98        Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

As^  in    the  preceding  name,  the  word  humfta  may  also   be 
treated  as  a  verb,  in  which  case  the  meaning  would  be  that 
those  who  shell  corn  have  (just)  seated  themselves. 
Humihavi.      (f.)     Hunted  Shelled  Corn. 

From  humita,  and  h^plawu  (prft,  havi),  seek,  hunt. 
Hummomka/     (f.)     The  One  Who  Covers  Up  Shelled  Corn. 

From  humita;  nonbma,  and  No.  4. 
Humiyonsi.     (f.)     Owes  (?)  Shelled  Corn. 

From  humita,  and  No.  8. 

The  derivation  of  the  syllable  "yon"  is  not  cl'ear.     If  it  be 
derived  from  ydniita,  be  indebted,  owe,  the  meaning  of  the  name 
would  be:  She  Who  Owes  Shelled  Corn. 
Hummgosi.     (f.)     Shelled  Corn  Follow. 

From  humita,  shelled  corn;  ngdwa,-  followed,  and  No.  8. 

The  exact  meaning  is  somewhat  obscure,  though  it  is  probable 
that  what  is  meant  is,  that  one  who  is  shelling  corn  is  followed 
or  pursued.  The  syllable  "ngo"  might  also  be  derived  from 
ngonta,  tied  around  the  neck,  in  which  case  the  meaning  would 
be:  Shelled  Corn  Tied  Around  the  Neck;  referring  to  necklaces 
of  shelled  corn  worn  by  certain  Katcinas. 
Morivoci.      (m.)     Bean. 

Beans   are   very   extensively   raised   and  used  by  the   H6pi. 
Names  of  different  kinds  of  vegetables  are  occasionally  given 
to  children  by  members  of  this  clan. 
Macavanka.     (f.)     The  One  That  Figures  (or  Marks)  a  Wing. 

From  maca,  wing;  ban,  root  word  of  write,  draw,  figure,  etc., 
and  No.  4. 

It  is  not  quite  apparent  why  this  name  should  be  given  by  a 
member  of  the  Young  Corn-Ear  clan,  unless  it  be  in  reference  to 
some  related  clan,  for  instance,  the  Cloud  clan.  In  that  case 
the  clouds  would  here  be  referred  to ;  they  are  sometimes  spoken 
of  as  having  faces,  wings,  as  carrying  burdens,  etc.  My  in- 
formant, however,  may  have  been  in  error  about  the  clan  rela- 
tionship of  the  Name  Giver  he  had  in  mind  in  connection  with 
this  name. 
Macatiwa.     (m.)     Wings  (have  been)  Made. 

From  maca,  here  the  verb  stem  of  words  signifying  make  or 
prepare  wings,  and  No.  2. 

The  Name  Giver  probably  had  in  mind  artificial  wings,  as 
they  are  frequently,  prepared  for  ceremonial  purposes.  (See 
also,  explanation  in  connection  with  the  previous  name.) 


March,  1905.  Hopi  Proper  Names  —  Voth.  99 

Mocinomka.     (f.)     The  One  That  Wraps  Corn-Husk  Packet. 

From  m6ci,  a  small  packet,  made  in  ceremonies,  especially 
for  nearly  all  bahos,  of  corn  husks,  and  usually  containing 
sacred  meal  and  honey;  of  No.  5  and  No.  4. 

The  little  Bearer  of  this  name  is  imagined  to  be  grown  and  to 
be  preparing  in  some  ceremony  the  corn-husk  packets  for  some 
prayer-offering. 
Talaskwaptiwa.      (m.)     Corn-Pollen  Loaded. 

From  talasi,  corn-pollen;  kwap,  root  word  for  mount,  put  on, 
load  on,  and  No.  2. 

Refers  to  the  leaves  of  the  corn-stalks,  which  are  loaded  with 
pollen. 
Mtihpe.     (m.)     Piki  Roll. 

The  piki,  or  thin  wafer  bread  of  the  Hopis,  is  made  of  corn 
meal.     The  batter  is  spread  very  thinly  on  a  hot,  polished  stone, 
and  the  sheet  of  bread  then  obtained  is  later  rolled  together, 
such  a  roll  being  called  mtihpe. 
Talasnomtiwa.     (m.)     Corn-Pollen  Wrapped  Up. 
From  talasi,  corn-pollen;  No.  5  and  No.  2. 
Refers  to  the  corn-pollen  enveloped  in  the  curled  corn  leaves. 
Qoyatpala.     (m.)     White  Bluff. 

From  q6ya,  white,  and  ttihpala,  steep;  also  abluff. 
Refers  to  the  steep  sides  of  piles  of  white  corn  in  the  H6pi  houses. 
Honapsi.      (m.)     Red  Corn-Ear. 

The  corn  designated  by  this  name  is  of  a  peculiar  red  color, 
between  the  regular  red  corn  (pala-kao),  and  a  pale  red  (wiqto). 
Kio-mana.     (f.)     Corn-Ear  Maiden. 

From  kao,  corn-ear,  and  mana,  maiden,  virgin,  etc. 
The  corn-ears  and  corn-stalks  are  often  personified  and  called 
maidens,  especially  in  songs. 
Talas-mana.     (f.)     Corn-Pollen  Maiden. 

From  talasi,  corn-pollen,  and  mana  (see  previous). 
Reference  is  made  to  the  pollen  found  on  the  green   corn 
leaves,  which  is  used  in  nearly  all  Hdpi  ceremonies  for  many 
different  purposes  and  in  many  ways. 

XXI.     Name    Giver    belonging    to    the    PfvA    (Tobacco)   Clan. 

Cakwmoysi.     (f.)     Blue  Spread  Out. 

From  cakw,  stem  of  all  words  pertaining  to  blue  and  green; 
moy,  root  of  such  words  as  lay  out,  spread  out,  etc.,  in  order 
to  dry,  as  peaches,  fodder,  herbs,  blankets,  etc.,  and  No.  8. 


ioo     Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Refers  in  this  case  to  native  tobacco,  but  more  especially  to 
the  blue  blossoms  of  the  same,  which  are  laid  out  to  dry. 
Cihongniwa.      (m.)     Blossoms  Stand. 

From  cihu,  blossom,  flower;  hong,  plural  verb  root  of  stand, 
raised  up,  etc.,  and  No.  3. 

Refers  to  the  blossoms  of  the  growing  tobacco  plant. 
Cihongva.     (m.)     Blossoms  Raised. 

From  emu;  hong  (see  preceding  word),  and  No.  6. 

Meaning  the  same  as  the  previous  one,  with  the  difference 
between  No.  3  and  No.  6. 
Ciyonsi.     (f.)     Owes  (a)  Blossom  or  (a)  Flower. 

From  cihu;  yon,  the  root  of  words  signifying  owe,  be  indebted 
to,  etc.,  and  No.  8. 

Some  uncertainty  exists  as  to  the  exact  meaning  of  this  name. 
If  "yon"  is  here  used  in  the  usual  sense,  as  given,  the  meaning 
would  be  that  something  was  owing  or  due  to  a  flower  or  blossom, 
or  that  somebody  owed  a  blossom  or  a  flower  to  some  one.  In 
the  latter  case  it  would,  in  all  probability,  in  some  way  refer 
to  the  many  wrangles  and  contests  for  flowers  and  blossoms 
that  take  place  among  the  children  and  young  people  in  the 
H6pi  villages.  The  flowers  of  the  tobacco  plant  would  in  this 
case  be  referred  to. 
Piphongsi.      (f.)     Tobacco  Stands. 

From  piva  (nicotiana,  attenuata  Torr.),  the  native  tobacco; 
hong,  root  word  for  stand,  raised  up,  etc.  (in  the  plural),  and 
No.  8. 

The  name  refers  to  the  stems  of  the  growing  tobacco  plant. 
Piva-mana.     (f.)     Tobacco  Maiden. 

From  piva  (see  previous),  and  mana,  maiden,  virgin,  etc. 

It  is  difficult  to  say  just  what  the  name  refers  to,  unless  it  be 
to  the  fact  that  the  H6pi  divide  the  plants  into  male  and  female 
plants,  and  that  in  this  case  the  plant  is  called  a  maiden,  as  is 
very  frequently  the  case  with  corn-stalks,  corn-ears,  etc. 
Piphoya.      (m.)     Little  Tobacco. 

From  piva,  and  No.  1. 

The    Name    Giver   had   undoubtedly   in   mind    a    small    piva 
plant. 
Piphongniva.     (m.)     Tobacco  Standing  Up. 

From  piva;  hong,  and  No.  3. 

Reference  is  made  to  a  number  of  growing  piva  plants  or  their 
stems. 


March,  1905.  Hopi  Proper  Names  —  Voth.  ioi 

Naciletstiwa.      (m.)     Self  Blossoms  in  a  Line  or  Row. 

From  No.  11;  lets,  the  root  word  of  stand,  laid,  placed  in  a 
line  or  row,  but  side  by  side,  and  No.  2. 

Very  likely  the  Name  Giver  had  in  mind  either  a  row  of  chil- 
dren decorated  with  piva  blossoms,  or  a  row  of  blooming  plants, 
arrayed,  as  it  were,  in  their  own  blossoms. 
Ciyaoma.      (m.)     Bring(s)  Blossom. 

From  cihu,  blossom,  and  yaoma,  bring. 

Refers  to  the  flowers  of  the  tobacco  plant,  which  some  one  is 
supposed  to  have  gathered  and  brings  with  him. 

XXII.     Name  Giver  belonging  to  the  Posiwuu  (Magpie)  Clan. 
Lomayeshtiwa.      (m.)     Alighted  Well  or  Beautifully. 

From  lolama,  good,  well,  beautiful,  etc.;  y£she  (plural  of  kdtu). 
sit,  alight,  etc.,  and  No.  2. 

Refers  to  a  flock  of  magpies  having  gracefully  alighted. 
Nacmgayniwa.     (m.)     Self  Blossoms  (are)  Waved. 

From  No.  11 ;  ngay,  stem  of  words  signifying  wave,  sway,  etc., 
and  No.  3. 

In  all  probability  some  one  is  imagined  as  being  decorated 
with  magpie  feathers  that  are  being  waved  by  the  air  or  wind. 
Nakwayamka.     (f.)     The  One  Who  Emerges  with  a  Head-feather. 

From  nakwa  wish,  prayer,  head-dress;  yam  the  root  word  of 
emerge,  come  out,  etc.,  and  No.  4. 

Reference  is   made   to   the   emerging   from  the   kivas  of  the 
Momchitu  priests,  who  I  believe  wear  head-dresses  preferably  of 
magpie  feathers. 
Nakwavanka.      (f.)     The  One  Who  Figures  a  Head-dress. 

From  nakwa  (see  previous  name) ;  banta  write,  figure,  draw, 
and  No.  4. 

The  meaning  is  obscure,  but  may  be:  "The  One  Who  Figures 
a  Head-dress,"  meaning  in  this  case,  one  like  a  magpie  feather 
head-dress,  which  would  fined  an  analogy  in  the  fact  that,  since 
the  highly  prized  parrot  feathers  so  much  coveted  for  head- 
feathers  are  now  very  scarce,  chicken  and  pigeon  feathers  are 
now  often  substituted,  they  being  dyed  red,  green,  and  yellow  to 
imitate  the  colors  of  the  parrot  feathers. 


102  Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

XXIII.     Name  Giver  belonging  to  the  P6voli   (Butterfly) 

Clan. 

Macakwaptiwa.      (m.)     Wings  Mounted. 

From  maca,  wing;  kwapioma,  being  put  on  or  mounted,  and 
No.  2. 

Refers  probably  to  the  putting  on  of  wings  on  artificial  butter- 
flies, that  are  used  in  certain  ceremonies. 
Macakwapnoma.     (f.)     Ditto  (except  female). 
Poliwahtiwa.     (f.)     Butterfly  Escaped. 

From  p6Ji,  butterfly;  wayioma,  escape,  run  away,  and  No.  2. 
Lomavoyaoma.     (m.)     Flies  Well. 

From  loloma,  good,  well;  (loma  when  used  as   a  prefix)  and 
p6yaoma,  fly.     The  p  is  changed  to  v  for  the  sake  of  euphony. 
Refers  to  the  flying  of  butterflies. 
Macavaima.      (m.)      Butterfly  Going  With  Figured  Wings. 

From   maca,    wing,    and   vaima,    figured,    written,    drawn — if 
object  is  in  motion ;  the  b  being  changed  into  v  in  compound  words. 
Polmgowa.     (f.)     Butterfly  Followed. 

From  poli,  butterfly,  and  ngolawn,  follow,  pursue. 
The  meaning  may  be:  One  butterfly  follows  the  other  straight 
ahead,  or  that  the  Name  Bearer  follows  or  pursues  a  butterfly. 
Kiwanvoyaoma.      (m.)      Butterfly  Flies  Beautifully. 

From    kiwanaw,    pretty,    beautiful    (used    by    women),    and 
p6yaoma,  fly;  the  p  changing  to  v  in  compound  words  for  the 
sake  of  euphony. 
Lom^yaoma.      (m.)     Brings  Well. 

Derived  from  ldloma  (in  compound  words  loma)  and  yaoma; 
bring,  or  bring  by  carrying  in  the  hand. 

Nothing  special  is  referred  to  in  the  name  itself,  but  the  mean- 
ing undoubtedly  is  that  some  one  brings  a  beautiful  butterfly. 
Macangontiwa.     (m.)     Wing  (tied)  Around  Neck. 

Derived  from  maca,  wing,  and  ngoniima,  tie  around  the  neck. 
Reference,  it  seems,  is  made  to  some  one  who  has  butterfly 
wings  tied  around  his  neck. 
Macavantiva.      (m.)     Wings  Figured. 

Derived  from  mdca,  wing,  and  banta,  write,  draw,  figure. 
Refers  to  the  decorations  on  the  wings  of  the  butterflies. 
Oomaintiwa.      (m.)     That  to  Decorate  Face  With  Is  In. 

Derived  from  qomalawu,  decorate  faces;  miota,  it  is  in,  and 
No.  2. 


March,  1905.         Hopi  Proper  Names  —  Voth.  103 

One  of  the  flowers  said  to  be  owned  by  the  butterflies  is  the 
sunflower,  the  yellow  petals  of  which  are  pulverized  and  the 
powder  used  for  face  decoration  in  such  ceremonies  as  the  Oaqol, 
Ldlakontu,  etc.,  when  this  powder  may  be  seen  standing  in 
trays  near  the  altar,  a  fact  which  is  here  referred  to. 
Polihongva.      (m.)     Butterfly  Raised. 

From  poli,  butterfly,  and  hong,  raised  or  erected,  and  No.  6. 
Refers  to  the  wings  of  the  butterfly  standing  up  or  being  held 
upward. 
Ala.     (m.)     Horn. 

Refers  to  the  horns  of  the  butterfly. 
Lomavoyaoma.     (m.)     Flies  Well  (Beautifully). 

From  161oma,  good,  well,  etc.,  and  poyaoma,  fly.     The  p  is 
changed  to  v  for  euphony's  sake. 

Reference  is  made  to  a  flying  butterfly. 
Macahongnoma.     (f.)     Wings  Raised  (up). 

From  maca,  wing  or  bird;  h6ngniima  (pi.  of  wunupto),  raise 
up,  erect,  stand  up,  and  No.  2. 

Refers  to  the  raised  wings  of  a  swarm  of  butterflies  that  has 
alighted  on  a  bush. 
Macahoyioma.     (m.)     The  Winged  Flies  Away. 

From  maca,  wing,  winged,  and  hdyioma,  fly  away,  fly  off. 
Here  undoubtedly  butterflies  are  referred  to,  though  the  Name 
Giver  may  have  had  in  mind  butterfly  wings  being  carried  away 
by  the  wind. 
Macavansi.     (f.)     Wings  Figured. 

From  m£ca,  wing,  etc. ;  banta,  figure,  draw,  write,  and  No.  8 
p  is  changed  to  v  for  euphony's  sake. 

Refers  to  the  figures  on  the  butterfly's  wings. 
Macawictiwa.     (m.)     Wings  In  a  Row. 

From  maca,  wing;  wic,  root  word  of  line  up,  form  in  line  or 
row,  etc.,  and  No.  2. 

The  name  undoubtedly  refers  to  a  number  of  butterflies  whose 
wings  appear  to  be  formed  in  rows  or  lines,  one.  behind  the 
other. 
Macaletsnoma.     (f.)     Wings  In  a  Row. 

From  mdca;  lets,  root  of  words  signifying  in  a  line  or  row, 
but  side  by  side,  and  No.  10. 

The  meaning  is  undoubtedly  the  same  as  the  previous  one 
with  the  difference  between  wic  and  lets. 


104     Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Q6tcwictiwa.      (m.)     White  Lined  Up. 

From  q6ta,  white;  wic,  root  for:  form  a  line  or  row,  line  up, 
but  one  before  the  other,  and  No.  2. 

The  Name  Giver  apparently  had  in  mind  a  number  of  butter- 
flies standing  in  a  row  or  line. 
Poli-mana.      (f.)     Butterfly  Maiden. 

From  p61i,  butterfly,  and  mana,  maiden,  virgin,  etc. 
P6ti.     (m.)     Butterfly. 
Polihoyioma.      (m.)     Butterfly  Flies  Away. 

From  poli  and  hoyioma,  fly  away. 
Polihoya.      (m.)     Little  Butterfly. 

From  p61i  and  No.  1. 
Pdvoli.     (m.)     Butterflies.     (Plural  of  pdli.) 
Polihongka.     (f.)     The  One  Who  Erects  Butterflies. 

From  p61i;  hong,  plural  form  of  raise,  erect,  stand,  etc.,  and 
No.  4. 

My  informants  were  somewhat  puzzled  as  to  the  meaning  of 
this  name,  but  believe  reference  is  made  to  the  putting  up  of 
artificial  butterflies  before  the  altar  in  certain  ceremonies. 
Poliyeshtiwa.      (m.)     Butterflies  Alighted. 

From  poli;  yeshe,  alight,  sit,  etc.,  and  No.  2. 

Refers  to  butterflies  having  alighted  on  some  bush. 
Poliyeshnoma.      (f.)     Butterflies  Alighted. 

Same  as,  previous,  only  the  female  ending  n6ma  takes  the 
place  of  tiwa. 
Polmgosi.      (f.)     Butterfly  Follows. 

From  poli;  ng61awu,  pursue,  follow,  and  No.  8. 

The  meaning  is  that  one  butterfly  pursues  another. 
Polihongsi.      (f.)     Butterflies  Stand. 

From  p61i;  hong,  and  No.  8. 

A  number  of  butterflies  are  imagined  standing  on  some  herb 
or  bush. 
Polihongva.      (m.)     Butterfly  Stands. 

Same  as  previous,  except  va  (q.  v.)  instead  of  si  (q.  v.). 
Poliwaytiwa.      (m.)     Butterflies  Escaped. 

From  p61i;  way,   root  of  words  signifying  fly  or  run  away, 
escape,  etc.,  and  No.  2. 
Poliwaima.      (m.)     Butterfly  Goes. 

From  p61i  and  wama,  go,  walk  straight  ahead  or  forward. 
Poliwainoma.     (f.)     Butterfly  Goes. 

Same  as  previous,  except  female. 


March,  1905.        Hopi  Proper  Names  —  Voth.  105 

The  idea  straight  forward  can  also  not  be  made  out,  as  only 
the  root  "wai"  is  given,  which  is  used  in  all  words  pertaining  to 
go,  walk,  wander,  etc. 
Kiwanyeshnoma.      (f.)     Sitting  or  Alighted  Beautifully. 

From  kiwani,  the  woman's  word  for  pretty,  beautiful,  etc.; 
yeshe,  plural  form  of  sit,  alight,  etc.,  and  No.  10. 

Refers  to  a  swarm  of  butterflies  having  alighted  on  a  bush. 
Some  one  suggested  that  ndma  here  had  the  meaning  of  cover 
up,  envelope  (see  No.  5),  in  which  case  the  meaning  would  be 
that  the  butterflies  cover  up  or  envelope  the  bush  on  which 
they  have  alighted. 
Tubangyamsi.     (f.)     Emerged,  Figured. 

From  tubangqolo,  figured,  many  colored;  yama,  emerged, 
come  out,  and  No.  8. 

Refers   to   the   butterfly   larva   emerging   beautifully   figured 
from  its  cocoon. 
Tubayamtiwa.     (m.)     Emerged,  Figured. 

Same  as  previous,  but  tfwa  instead  of  si.     (q.  v.) 
Macawictiwa.      (m.)     Wings  Striped. 

From  maca,  wing;  wic,  root  of  words  pertaining  to  stripes, 
marks,  lines,  etc. 

Refers  to  such  figures  on  butterfly  wings,  but  as  the  name 
contains  the  root  only,  it  cannot  be  determined  whether  it  is  to 
be  treated  in  the  verbal  sense ;  wings  are  being  striped  or  lined ; 
or  in  the  adjective  sense:  Wings  are  striped  or  marked  with 
lines,  but  probably  the  latter. 

XXIV.     Name  Giver  belonging  to  the  Shiwahpi  (Sage,  chryso- 

THAMNUS    HOWARDII    [ToRRY]    Gray)    CLAN. 

Cihongva.     (m.)     Blossoms  Stand. 

From  cihu,  blossom,  flower,  etc. ;  hong,  plural  root  of  raise  up, 
erect,  stand,  etc.,  and  No.  6. 

Refers  to  the  shiwahpi  plant  as  it  stands  in  full  bloom. 

XXV.     Name  Giver  belonging  to  the  Sikahtayo  (Fox)  Clan. 
Cakwyamtiwa.     (m.)     Blue  (have)  Come  Out. 

From  cakw,  root  of  all  words  pertaining  to  blue  and  green; 
yama,  come  out,  emerged,  and  No.  2. 

Refers  either  to  the  birth,  or  to  the  emerging  from  his  burro, 
of  a  small  gray  or  bluish  fox  (latayo) . 


106     Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Cdkwnomtiwa.     (m.)     Blue  Folded  Up. 

From  cakw  (see  previous);  No.  5  and  No.  2. 

The  name  is  said  to  refer  to  the  skins  of  the  latayo  as  they 
may  sometimes  be  seen  in  the  kiva  folded  up,  ready  for  use  in 
some  dance  or  ceremony. 
Cakwhaynoma.     (1.)     Blue  Hang(s). 

From  cakw  (see  previous) ;  hay,  root  word  of  hang,  be  sus- 
pended, etc.,  and  No.  10. 

Refers  to  the  skin  of  the  latayo,  mentioned  before,  which  may 
often  be  seen  suspended  from  the  walls  of  houses,  kivas,  etc. 
It  is  possible  that  in  this  case  the  ending  n6ma  may  have  the 
meaning  explained  under  No.  5 ;  in  which  case  the  name  would 
be:  Blue  Hang(s)  Covered  Up,  and  the  name  would  then  call  to 
mind  the  fact,  that  these  skins  may  often  be  seen  wrapped  up  in 
a  piece  of  cloth  or  buckskin  to  protect  them  from  dust  and  smoke. 
C^kwainoma.     (f.)     Blue  Walks.  ■ 

From  cakw  (the  w  being  dropped  on  account  of  the  following 
w) ;  wai,  root  of  such  words  as  walk,  go,  go  about,  etc.,  and  No.  10. 

The  meaning  is,  that  a  latayo  is  walking.  Yet  this  is  again 
one  of  those  instances  where  it  is  difficult  to  say  just  what  the 
Name  Giver  had  in  mind,  because  nfima  may  have  the  meaning 
of  No.  5 ;  in  which  case  the  meaning  would  be  either  that  the 
animal  is  going  about,  wrapped  or  enveloped  in  his  own  bluish 
skin,  or  that  some  one,  very  likely  the  Name  Bearer,  is  walking 
with  a  folded  or  wrapped  up  skin  of  the  gray  fox. 
Cakwhepnoma,  or  Cakwhavi.      (f.)     Blue  Searches  or  Searched. 

From  cakw  (see  preceding) ;  heplawu,  hunt,  search,  seek 
(pft,  havi),  and  No.  10. 

The  construction  of  the  name  leaves  it  doubtful  whether  the 
meaning  is  that  the  latayo  is  being  looked  for  or  seeks  or  searches 
something  himself.     From  the  abbreviated  form  Cakwhavi,  how- 
ever, which  is  often  used,  it  would  seem  that  the  latter  is  meant. 
Lomanomtiwa.     (m.)     Beautifully  or  Nicely  Folded. 

From  loloma,  nice,  beautiful,  well,  etc.;  No.  5  and  No.  2. 

The  form  lomd,  may  be  taken  as  an  adjective,  in  which  case 
the  meaning  would  be,  that  pretty  fox  skins  are  folded  up;  or  it 
may  be  taken  in  an  adverbial  sense,  in  which  case  the  correct 
translation  of  the  name  would  be  as  given.  The  construction  of 
the  name  admits  of  both  renderings.  In  either  case  the  fox 
skins  referred  to  are  those  which  are  gotten  ready  for  ceremonies, 
and  may  often  be  seen  folded  up  in  the  kivas. 


March,  1905.  Hopi  Proper  Names  —  Voth.  107 

Lomangova.     (m.)     Pursued  Well. 

From  loma,  root  for  words  signifying  good,  well,  beautiful, 
etc.,  and  ngfllawu,  follow,  pursue,  etc. 

The  meaning  is,  that  a  fox  is  being  followed,  and  that  it  is 
done  well,  and  the  Name  Giver  undoubtedly  had  in  mind  the 
little  boy  to  whom  the  name  was  given,  and  was  prompted  by 
the  wish  that  he  might  become  a  successful  hunter. 
Lomangotiwa.     (m.)     Pursued  or  Followed  Well. 

From  loma  (see  previous) ;  ngo,  root  of  words  signifying  pur- 
sue, follow,  etc.,  and  No.  2. 

Reference  is  undoubtedly  made  to  a  fox-hunt  in  which  the 
foxes  are  being  pursued  in  a  manner  that  excites  the  admiration 
of  some  observer. 
Lomawaytiwa.     (m.)     Escaped  Well. 

From  loma  (see  previous);  way,  root  of  flee,  escape,  run  away, 
etc.,  and  No.  2. 

Foxes  are  referred  to  that  have  made  their  escape  in  a  splendid 
manner.     The  name,  however,  might  also  be  rendered:     (The) 
Good  One  (meaning  a  fox)  Has  Escaped. 
Lomawaima.     (m.)     Goes  or  Walks  Well  (Straight  Ahead). 

From  loma;  wai,  root  of  words,  signifying  go,  walk,  etc.,  and 
No.  9. 

A  fox  is  thought  of  as  walking  nicely  straight  ahead. 
Lomakuku.     (m.)     Pretty  Foot. 

From  loma,  and  kuku,  foot. 

My  informant  believed  that  the  pretty  foot  of  the  fox,  espe- 
cially of  the  latayo,  were  referred  to  in  this  case. 
Qoyahongsi.     (f.)     (The)  Gray  Stand. 

From  q6ya,  a  peculiar  gray,  consisting  of  individual  black  and 
white  objects,  especially  hair;  hong,  plural  root  of  erect,  raise  up, 
stand,  etc.,  and  No.  8. 

The  name  may  either  refer  to  a  number  of  gray  foxes  or 
coyotes  standing  together,  or  to  the  hair  on  the  skins  of  these 
animals. 
Qoyahongnoma.     (f.)     (The)  Gray  Stand. 

For  derivation  and  meaning  see  previous  name.     The  ending 
n6ma,  as  well  as  the  ending  si,  seems  to  have  no  special  signifi- 
cance beyond  the  fact  that  each  indicates  a  feminine  name. 
Qoyahepnoma.     (f.)     Hunt(s)  (The)  Gray. 

From  Q6ya  (see  previous) ;  hep,  root  of  hunt,  seek,  search,  etc., 
and  No.  19. 


108     Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

The  Name  Giver  evidently  had  in  mind  some  one  seeking  a 
coyote  or  gray  fox  (latayo). 
Qoyanomka.      (f.)     The  One  That  Folds  Up  Gray. 

From  q6ya;  No.  5,  and  No.  4. 

As  only  the  root  of  "nom"  is  used,  it  cannot  be  determined 
whether  the  meaning  is  that  the  latayo  is  folded  or  enveloped  in 
his  own  grayish  skin,  or  that  some  female  person  is  folding  up 
a  gray  fox  skin. 
Sifcahongioma.      (m.)     Yellow  Stands  Up  or  Rises. 

From  sifcangpu,  yellow,  and  hdngioma,  be  erected,  raise  up, 
also  stand  up,  etc. 

It  is  not  quite  apparent  what  is  referred  to,  but  very  likely  a 
number  of  yellow  foxes  which  are  supposed  to  rise  or  stand  up. 
Sifcamoyniwa.      (m.)     Yellow  Spread  Out. 

From  siKangpu,  yellow;  moy,  root  of  spread  out,  lay  out,  and 
No.  2. 

The  Name  Giver*  had  in  mind  a  yellow  fox  skin  spread  or 
stretched  out  to  dry. 
Kiwanwikvaya.     (m.)     Brought  (the)  Beautiful. 

From  kiwani,  woman's  word  for  pretty,  beautiful,  etc.,  and 
wikvaya  (plural  of  wikva),  bring,  fetch;  referring  to  animate 
objects. 

The  supposition  is,  that  some  one  fetches  a  pretty  fox,  the 
Name  Giver  probably  imagining  the  little  one  to  have  become  a 
great  hunter  and  seeing  him  bring  in  this  highly  prized  game. 
Fox  skins  are  used  in  many  ceremonies  and  Katcma  dances. 
Lomangontiwa.      (m.)     Beautifully  Necklaced. 

From  loma,  good,  pretty,  beautiful;  ngon,  root  of  words  signi- 
fying wear  around  the  neck,  etc.,  and  No.  2. 

Refers  to  pretty  fox  skins  worn  around  the  neck  by  certain 
Katcinas. 

XXVI.     Name  Giver  belonging  to  the  Tave   (A  Herb,  sarco- 

batus  verniculatus  Torry)  Clan. 
Cakwkuiva.     (m.)     Blue  Protrudes  or  Looms  Up. 

From  cakwawusa  blue,  green;  kuito,  protrude,  come  or  loom 
up,  and  No.  6. 

Refers  to  the  bluish  sprouts  of  the  plant  when  they  begin  to 
protrude  from  the  stems. 


March,  1905.  Hopi  Proper  Names — Voth.  109 

XXVII.     Name  Giver  belonging  to  the  Tawa  (Sun)  Clan. 

Lomayeshva.      (m.)     Seated  Well  (Comfortably). 

From  loloma,  good,  well,  etc.,  and  yeshe  (plural  of  katu),  sit, 
rest,  etc.,  and  No.  6. 

The  meaning  is  somewhat  obscure,  but  my  informant  believed 
that  it  undoubtedly  referred  to  a  party  which  the  Name  Giver 
had  in  mind  as  being  comfortably  seated  in  the  sunshine.  He 
said  it  might  also  mean  "beautifully  alighted,"  in  which  case  it 
would  refer  to  the  alighting  (setting)  of  the  sun.  The  plural 
form  of  the  verb  would  not  necessarily  be  adverse  to  this  inter- 
pretation, as  according  to  Hopi  tradition  there  are  several  suns 
who  change  about  in  making  the  circuit  around  the  earth. 
Lomayeshva.  (f.)  Rarely  used.  Same  as  above. 
M6yawuu.      (m.)     Moon. 

Refers,  of  course,  to  the  moon,  the  Moon  clan  being  related  to 
the  Sun  clan. 
Kiwanletsnoma.      (f.)     Beautifully  Lined  Up. 

From  kiwani,  beautiful,  nice  (used  by  women) ;  l^tslawu,  place 
in  rows  or  lines,  line  up,  and  No.  10. 

The  name,,  it  is  said,  refers  to  the  different  layers  or  streaks 
sometimes  seen  in  the  dawning  light. 
Tawayamtiwa.      (m.)     Sun  (has)  Risen. 

From  tawa,  sun;  yama,  come  out,  emerged,  and  No.  2. 

XXVIII.     Name  Giver  belonging   to  the  Tavo  (Cottontail 

Rabbit)  Clan. 
Aamihoya.      (m.)     Little  Buried  One. 

From  aama,  bury  or  cover  up,  and  No.  1. 

Refers   to   the   little   rabbits   covered   up   or   hidden   in   their 
burrow. 
Habiima.      (m.)     Seeks  (or  Hunts)  Straight  Ahead. 
From  heplawu,  hunt,  and  No.  9. 

A  hunter,  looking  for  rabbits,  is  thought  of  either  as  going  in  a 
straight  course  or  as  looking  for  rabbits  from  place  to  place  in  a 
straight  line. 
Yeshiva.      (m.)     Just  Sat  Down. 
From  ydshe,  sit,  and  No.  6. 
Refers  to  rabbits  who  are  seen  sitting  at  different  places 


no     Field  Columbian  Museum — Anthropology,  Vol.  VI. 

XXIX.     Name  Giver  belonging  to  the  Tuwa  (Sand)  Clan. 

Pongfiamoysi.      (f.)     Altar  Spread  Out. 

From  p6ngna,  altar;  moy,  root  of  spread  out,  lay  out,  as 
objects  to  dry,  etc.,  and  No.  8. 

Refers  to  the  sand  or  sand  field  that  is  usually  spread,  on  the 
floor  in  front  of  the  altars  in  H6pi  kiva  ceremonies. 
Puhuima.      (m.)     Renew. 

From  ptihu,  root  of  words  pertaining  to  make  new,  renovate, 
and  No.  9.  The  verbal  form  "ma"  gives  it  the  idea  of  progress 
from  place  to  place  or  straight  ahead,  or  from  time  to  time. 

The  name  may  refer  to  the  renewal  of  H6pi  altars  either  from 
time  to  time  or  from  kiva  to  kfva. 
Pongnaletsnoma.      (f.)     Altar  In  a  Row. 

From  pdngna;  lets,  which  is  the  root  for  all  forms  of  place,  or 
form  in  line  or  row,  etc.,  line  up,  etc.,  and  No.  10. 

Refers  to  the  slabs  and  other  parts  of  the  altar  which  stand  in 
the  sand  ridge  in  a  row  or  line. 
Pongnaletstiwa.      (m.)     Altar  Placed  In  a  Row. 

From  pongna;  lets  (see  previous),  and  No.  2. 
Refers  in  all  probability  to  the  same  as  the  previous  name. 
Pongnayeshtiwa.      (m.)     Altars  In  Place. 

From  pongna;  y£she  (pi.  of  katu),  lie,  be  in  place  or  placed, 
and  No.  2. 

The    name    in    all    probability    refers    to    altar   paraphernalia 
.  which  has  been  brought  into  the  kfva  for  use  in  the  ceremony 
and  is  lying  on  the  kiva  floor.     It  may,  however,  also  refer  to 
the  various  altars  that  are  put  up  in  sand  ridges  in  different 
kivas  in  certain  ceremonies,  such  as  the  Soyal,  Wuwuchim,  etc. 
Pongnanomsi.      (f.)     Altar  Wrapped  Up. 
From  pongna;  No.  5  and  No.  8. 

Reference  is  undoubtedly  made  to  the  altar  paraphernalia 
which  are  often  wrapped  up  in  an  old  piece  of  buckskin,  cloth, 
or  in  a  blanket  when  brought  to  the  kiva  for  use  in  the  ceremony 
from  the  house  where  they  are  kept.  As  only  the  root  of  "nom" 
is  given,  the  name  could  also  be  rendered:  Wraps  Up  Altar. 
Pongnahongniva.      (m.)     Altar  Erected  or  Raised. 

From  p6ngna;  hong,  the  root  of  such  words  as  erect,  raise  up, 
etc.,  and  No.  3. 

The  name  undoubtedly  refers  to  an  altar  as  it  is  seen  erected 
on  the  sand  ridge  and  sand  field  in  the  kiva. 


March,  1905.  Hopi  Proper  Names  —  Voth.  hi 

Pongnawicioma.      (m.)     Altar  Drawn  Up  In  Line. 

From  pongna,  altar,  and  wicioma,  draw  up,  arrange  in  line, 
that  is,  one  object  behind  the  other;  another  verb  being  used  if 
several  objects  form  a  line  by  being  placed  side  by  side. 

It  is  not  quite  clear  what  is  referred  to,  but  probably  to  such 
objects  on  H6pi  altars  as  crooks,  birds,  bahos,  etc. 
Pongna-mana.      (f.)     Altar  Maiden. 

From  pongna,  altar,  and  mana,  maiden,  virgin. 

Reference  is  made  to  certain  figurines  on  such  Hopi  altars  as 
the   Oaqol,    Lagon,   etc.,   which   are   called   maidens,   as   Oaqol- 
mana  (Oaqol-maiden) ,  Lagon-mana,  (Lagon-maiden),  etc. 
Qomaletstiwa.      (m.)     Face  Painted  Lined  Up,  or  In  a  Row. 

From  qoma,  the  root  word  of  all  words  that  pertain  to  paint- 
ing the  face;  letslawu,  place  in  a  row  or  line  several  objects  side 
by  side,  and  No.  2. 

The  Name  Giver  alone  could  tell  just  what  was  meant  by  this 
name,  as  the  construction  of  the  name  permits  of  different  mean- 
ings, as:  Those  With  Painted  Faces  In  a  Line  or  Row,  Face 
Paintings  or  Marks  In  a  Line  or  Row,  etc. 
Pongnaletsnoma.      (f.)     Altar  In  Row. 

From  pongna;  altar,  letslawu  (see  previous),  and  No.  10. 

The  name  refers  to  the  different  slabs,  sticks,  bahos,  etc.,  of 
an  altar  that  stand  side  by  side  in  the  sand  ridge. 
Pongnamoysi.      (f.)     Altar  Spread  Out. 

From  pdngna,  altar;  moy,  root  of  words  signifying  lay  or 
spread  out,  as  peaches,  herbs  or  corn  to  dry,  and  No.  8. 

In  this  case  the  sand  spread  out  on  the  kiva  floor  where  an 
altar  is  erected  is  referred  to. 
Cihongnoma.     (f.)     Blossoms  Stand. 

From  cihu,  blossom;  hong  (pi.  form  of  erect,  raise  or  stand  up, 
etc.),  and  No.  10. 

Refers  to  the  plant  tufcamsi   (prairie  dog  blossom)  which  is 
said  to  be  owned  by  this  group  of  clans,  and  which  is  here  thought 
of  as  standing  in  bloom. 
Basa.     (m.)     Field. 
Cakwhongsi.     (f.)     Blue  Standing. 

From  cakwawusa,  blue  or  green;  hong,  plural  root  of  raise  up, 
stand,  etc.,  and  No.  8. 

Refers  to  the  blue  blossoms  of  tuEamsi,  "prairie  dog  blossom" 
(delphinum  scaposum)  which  is  said  to  be  controlled  by  the  sand 
clan. 


ii2      Field  Columbian  Museum  —  Anthropology,  Vol.  VI. 

Cakwuna.      (m.)     Blue  Stands. 

Same  as  previous,  only  here  the  verb  is  referred  to  in  the  singular. 
Lomalehtiwa.      (m.)     Beautiful (ly)  Straightened  or  Leveled  Up. 

From  lolama,  good,  nice,  beautiful;  leh,  root  of  words  signify- 
ing straighten  up,  even  up,  level  up,  and  No.  2. 

XXX.     Name  Giver  belonging  to  the  Tcua  (Rattlesnake) 

Clan. 
Lolookongwuu.      (m.)     Bull-snake. 

Members  belonging  to  the   Rattlesnake  clan  frequently  give 
names  referring  to  other  kinds  of  snakes. 
Naciletsnoma.      (f.)     Self  Blossoms  In  a  Row. 

From  No.  11;  lets,  root  of  words  signifying  in  a  row  or  in  a 
line,  and  No.  10. 

The  name  is  said  to  refer  to  the  blossoms  of  tufcamsi  (delphi- 
num  scaposum),  a  plant  which  is  very  extensively  used  in  Hopi 
ceremonies,  and  which  here  seems  to  be  thought  of  as  forming 
the  ornament  of  children  or  maidens  that  are  supposed  to  be 
standing  in  a  line.  The  plant  is  referred  to  because  the  Tufcamsi 
clan  is  closely  related  to  the  snake  clan. 
Kwiniwikya.      (m.)     Take  North  or  Northward. 

From  kwini,  root  of  words  pertaining  to  north,  and  wikya,  a 
peculiar  plural  form  of  wikva,  bring,  fetch,  something  animate. 

The  name  is  said  to  refer  to  the  getting  and  taking  away  of 
the  snakes  for  and  after  the  Snake  ceremony  by  the  priests,  some 
of  the  snakes  being  hunted  and  afterwards  released  north,  some 
west,  etc.,  of  the  village. 
Ytiyahiova.      (m.)     Just  Dressed  Up. 

From  ytiyahio,  root  of  words  signifying  dress  up,  paint  up, 
etc.,  and  No.  6. 

Undoubtedly  reference  is  made  to  the  Snake  priests  who  are 
ready  and  dressed  up  for  the  ceremony. 
Tctihoyniva.     (m.)     Rattlesnake  Gone. 

From  tcua,  rattlesnake;  hoya,  gone,  left,  literally:  flown  away, 
and  No.  3. 
Pongnaletsnoma.      (f.)     Altar  In  a  Line. 

From  pdngfia,  altar;  lets,  root  of  in  line  or  row,  line  up,  etc., 
and  No.  10. 

It  is  said  that  the  name  refers  to  the  idols  and  altar  para- 
phernalia of  the  Snake  altar  which  are  standing  and  lying  in  a 
line  in  the  kiva  during  the  ceremonies. 


March,  1905.  Hopi  Proper  Names  —  Voth.  iii 

XXXI.     Irregular. 

Manihoya.      (f.)     Little  Maiden. 

Should  be  manahoya,  but  it  was  said  a  little  boy,  who  could 
not  speak  very  well,  called  the  little  sister  manihoya,  and  so  she 
kept  that  name. 
Moro.      (m.)     Burro. 

A  nickname  given  to  a  boy  because  he  once  represented,  as 
one  of  the  clowns  at  a  Katcma  dance,  a  burro. 
Mute,      (m.) 

A  name  derived  from  one  of  the  Pueblos  of  New  Mexico,  and 
given  to  a  Hopi  by  his  people  because  he  had  been  visiting  the 
Pueblos. 


FEB 1 7 1938 


